BiharAlAnwaar V3

Bihar Al Anwaar Volume 3 www.hubeali.
com
‫بحار األنوار‬
BIHAR AL-ANWAAR
3‫ج‬
Volume 3
‫بحار االنوار الجامعة لدرر أخبار االئمة االطهار‬

Bihar Al-Anwaar – The summary of the pearls of the
Ahadeeth of the Pure Imamsasws
‫تأليف العالمة فخر االمة المولى الشيخ محمد باقر المجلسيى‬

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad
Baqir Al Majlisi
Page 1 of 405
Bihar Al Anwaar Volume 3 www.hubeali.com
TABLE OF CONTENTS
THE BOOK OF TAWHEED (ONENESS) ................................................................................. 3

CHAPTER 1 – REWARDS OF THE UNITARIANS, AND THE SPIRITUALISTS, AND
EXPLANATION OF OBLIGATION OF THE RECOGNITION AND ITS REASON, AND
EXPLANATION OF WHAT IS THE RIGHTFUL RECOGNITION OF THE EXALTED .................... 3
CHAPTER 2 – REASON FOR THE VEILING OF ALLAHazwj MIGHTY AND MAJESTIC FROM
HISazwj CREATURES ...................................................................................................... 23
CHAPTER 3 – PROOF OF THE MAKER, AND THE EVIDENCE OF THE WONDERS OF HISazwj
MAKING, UPON HISazwj EXISTENCE, AND HISazwj KNOWLEDGE, AND HISazwj POWER, AND
THE REST OF HISazwj ATTRIBUTES ................................................................................. 25
CHAPTER 4 – THE HADEETH WELL KNOWN AS ‘TAWHEED OF AL-MUFAZZAL BIN UMAR’
................................................................................................................................... 84
CHAPTER 5 – THE HADEETH REPORTED FROM AL-MUFAZZAL BIN UMAR REGARDING THE
TAWHEED, WELL KNOWN AS ‘Al-AHLEYLAJAT’ (A HERB) ............................................ 198
CHAPTER 6 – THE TAWHEED (ONENESS), AND NEGATION OF THE ASSOCIATE, AND
MEANING OF ‘THE ONE’, AND ‘THE FIRST’, AND ‘THE SAMAD’, AND INTERPRETATION OF
SURAH AL TAWHEED ................................................................................................. 259
CHAPTER 7 – WORSHIPPING THE IDOLS, AND THE STARS, AND THE TREES, AND THE
FIRES, AND REASON FOR THEIR INNOVATION, AND PUNISHMENT OF THE ONE WHO
WORSHIPS THESE, OR OFFERS AND OFFERING TO THESE ........................................... 296
CHAPTER 8 – NEGATION OF THE SON AND THE FEMALE COMPANION ....................... 315
CHAPTER 9 – THE FORBIDDANCE FROM THE THINKING REGARDING THE ESSENCE OF
ALLAHazwj THE EXALTED, AND THE DIVING INTO THE QUESTIONS OF TAWHEED, AND THE
EXONERATION OF THE WORD THAT HEazwj IS A THING ............................................... 322
CHAPTER 10 – THE LEAST WHAT SUFFICES FROM THE RECOGNITION REGARDING THE
TAWHEED, AND IT IS SO THAT ALLAHazwj CANNOT BE RECOGNISED EXCEPT BY IT ....... 335
CHAPTER 11 – THE UPRIGHT RELIGION, AND THE NATURE, AND DYEING OF ALLAHazwj,
AND THE INTRODUCTION DURING THE COVENANT ................................................... 340
CHAPTER 12 – PROOF OF HISazwj ANCIENTNESS, THE EXALTED, AND ABSTENTION OF THE
DECLINE BEING UPON HIMazwj ................................................................................... 347
CHAPTER 13 – NEGATION OF THE BODY, AND THE IMAGE, AND THE RESEMBLANCE, AND
THE INCARNATION, AND THE INTEGRATION, AND HEazwj CANNOT BE REALISED BY THE
SENSES AND THE IMAGINATIONS, AND THE INTELLECT, AND THE UNDERSTANDING .. 351
CHAPTER 14 – NEGATION OF THE TIME, AND THE PLACE, AND THE MOVEMENT, AND
THE TRANSITION ABOUT HIMazwj, THE EXALTED, AND EXPLANATION OF THE VERSES AND
THE AHADEETH REGARDING THAT ............................................................................ 373
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:‫كتاب التوحيد‬
THE BOOK OF TAWHEED (ONENESS)

* )‫ وبيان وجوب المعرفة وعلته) * * (وبيان ما هو حق معرفته تعالى‬،‫) * * (ثواب الموحدين والعارفين‬1 ‫* (باب‬
CHAPTER 1 – REWARDS OF THE UNITARIANS, AND THE

SPIRITUALISTS, AND EXPLANATION OF OBLIGATION OF THE
RECOGNITION AND ITS REASON, AND EXPLANATION OF
WHAT IS THE RIGHTFUL RECOGNITION OF THE EXALTED
‫ عن عبد اهلل‬،‫ عن إبراهيم بن إسحاق النهاوندي‬،‫ عن علي بن إبراهيم‬،‫ محزة بن حممد بن أمحد بن جعفر العلوي‬:‫ ىل‬،‫ يد‬- 1
‫ عن ابن عباس‬،‫ عن عكرمة‬،‫ عن أسباط بن نصر‬،‫ عن عمرو بن طلحة‬،‫ عن احلسني بن حيىي ابن احلسني‬،‫بن محاد االنصاري‬
‫ والذي بعثين باحلق بشريا ال يعذب اهلل بالنار موحدا أبدا وإن أهل التوحيد ليشفعون‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫قال‬
.‫فيشفعون‬
Hamza Bin Muhammad Bin Ahmad Bin Ja’far Al Alawy, from Ali Bin Ibrahim Bin Is’haq Al Nahwandy, from
Abdullah Bin Hamad Al Ansary, from Al Husayn Bin Yahya Ibn Al Husayn, from Amro Bin Talha, from Asbat Bin
Nasr, from Ikrama, from Ibn Abbas who said,
‘Rasool-Allahsaww said: ‘By the Oneazwj Who Sent mesaww with the Truth as a giver of glad
tidings! Allahazwj will not Punish a Unitarian with the Fire, ever, and that the people of
Tawheed would be (seeking) intercession, and they would be interceded with’.
‫ يا‬:‫ فيقولون‬،‫ إنه إذا كان يوم القيامة أمر اهلل تبارك وتعاىل بقوم ساءت أعماهلم يف دار الدنيا إىل النار‬:‫مث قال صلى اهلل عليه وآله‬
‫ربنا كيف تدخلنا النار وقد كنا نوحدك يف دار الدنيا ؟ وكيف حترق بالنار ألسنتنا وقد نطقت بتوحيدك يف دار الدنيا ؟‬
Then hesaww said: ‘When it will be the Day of Judgment, Allahazwj Blessed and Exalted will
Command a people who had done evil deeds in the house of the world, to the Fire. So, they
would be saying, ‘O our Lordazwj! How come Youazwj are Entering us into the Fire and we used
to profess Yourazwj Tawheed in the house of the world? And how come You azwj are burning
our tongues with the Fire, and we have spoken of Your azwj Tawheed in the house of the
world?
‫وكيف حترق قلوبنا وقد عقدت على أن ال إله إال أنت ؟ أم كيف حترق وجوهنا وقد عفرناها لك يف الرتاب ؟ أم كيف حترق أيدينا‬
‫ يا ربنا‬:‫ فيقولون‬.‫ عبادي ساءت أعمالكم يف دار الدنيا فجزاؤكم نار جهنم‬:‫وقد رفعناها بالدعاء إليك ؟ فيقول اهلل جل جالله‬
‫عفوك أعظم أم خطيئتنا ؟‬
And how come Youazwj are burning our hearts and we had believing upon that there is no
god except Youazwj? And how come Youazwj are burning our faces and we had wiped these in
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the dust for Youazwj? Or how come Youazwj are burning our hands and we had raised these
with the supplication to Youazwj?’
‫ إقرارنا بتوحيدك أعظم أم‬:‫ فيقولون‬،‫ بل رمحيت‬:‫ رمحتك أوسع أم ذنوبنا ؟ فيقول عزوجل‬:‫ فيقولون‬،‫ بل عفوي‬:‫فيقول تبارك وتعاىل‬
،‫ بل إقراركم بتوحيدي أعظم‬.‫ذنوبنا ؟ فيقول تعاىل‬
So, Heazwj, the Blessed and Exalted would be Saying: “But, (do you want) Myazwj Pardon?”
They would be saying, ‘Is Yourazwj Mercy more capacious, or our sins?’ The Mighty and
Majestic would be Saying: “But, Myazwj Mercy”. They would be saying, ‘Is our
acknowledgment of Yourazwj Tawheed greater, or our sins?’ The Exalted would be Saying:
“But, your acknowledgment of Myazwj Tawheed is greater”.
‫ مالئكيت ! وعزيت وجاليل ما خلقت خلقا‬:‫ فيقول اهلل جل جالله‬،‫ يا ربنا فليسعنا عفوك ورمحتك اليت وسعت كل شئ‬:‫فيقولون‬
.‫ ادخلوا عبادي اجلنة‬،‫ وحق علي أن ال أصلي أهل توحيدي‬:‫ وأن ال إله غريي‬،‫أحب إيل من املقرين بتوحيدي‬
They would be saying, ‘O, our Lordazwj! Then let Youazwj Pardon and Yourazwj Mercy
encompass us, which encompasses all things’. Allahazwj, Mighty is Hisazwj Majesty would be
Saying: “O Myazwj Angels! By Myazwj Mighty and Myazwj Majesty! Iazwj did not create a creature
more Beloved to Meazwj than the acknowledger of Myazwj Tawheed, and that there is no god
apart from Meazwj. And it is a right upon Meazwj that Iazwj do not Let the people professing
Myazwj Tawheed arrive to the Fire. Enter Myazwj servants into the Paradise!”’.1
Note: It is important to define the ‘Tawheed’ so we quote a Hadith which appears later
(Chapter 11, H.3):
‫ عن‬،‫ عن أبيه‬،‫ عن علي ابن موسى الرضا صلوات اهلل عليه‬،‫ عن اهليثم بن عبد اهلل الرماين‬،‫ احلسن بن علي بن زكريا‬:‫ فس‬- 3
‫ حممد رسول‬،‫ هو ال إله إال اهلل‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫جده حممد بن علي بن احلسني عليهم السالم يف قوله‬
.‫ إىل ههنا التوحيد‬- ‫ عليه السالم‬- ‫ علي أمري املؤمنني‬- ‫ صلى اهلل عليه وآله‬- ‫اهلل‬
Al Hassan Bin Ali Bin Zakariya, from Al Haysam Bin Abdullah Al Ramany,
‘From Aliasws Ibn Musa Al-Rezaasws, from hisasws fatherasws, from hisasws grandfatherasws
Muhammad Bin Ali Bin Al Husaynasws regarding Hisasws Words: the nature of Allah which He
has Natured the people upon. [30:30].
Heasws said: ‘It is, ‘There is no god except Allahazwj, Muhammadsaww is Rasoolsaww of Allahazwj,
Aliasws is Emir of the Momineen’, up to here is the Tawheed’’.2
1
Bihar Al Anwaar – V 3, The book of Tawheed, Ch 1 H 1
2
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‫ عن موسى بن‬،‫ عن حممد بن أمحد بن محدان القشريي عن أمحد بن عيسى الكاليب‬،‫ احلسن بن عبد اهلل بن سعيد‬:‫ ىل‬،‫ يد‬- 2
‫ هل جزاء‬:‫ عن علي عليهم السالم يف قول اهلل عزوجل‬،‫ عن آبائه‬،‫ عن أبيه عن أبيه جعفر بن حممد‬،‫إمساعيل بن موسى بن جعفر‬
،‫االحسان إال االحسان‬
Al Hassan Bin Abdullah Bin Saeed, from Muhammad Bin Ahmad Bin Hamdan Al Qasheyri, from Ahmad Bin Isa
al Kalaby,
‘From Musa Bin Ismail son of Musaasws Bin Ja’farasws, from his fatherasws, from hisasws
fatherasws Ja’far Bin Muhammadasws, from hisasws forefathersasws, from Aliasws regarding the
Words of Allahazwj Mighty and Majestic: Is the Recompense of goodness except the
goodness? [55:60].
.‫ ما جزاء من أنعمت عليه بالتوحيد إال اجلنة‬:‫ إن اهلل عزوجل قال‬:‫ مسعت رسول اهلل صلى اهلل عليه وآله يقول‬:‫قال‬
Heasws said: ‘Iasws heard Rasool-Allahsaww saying that Allahazwj Mighty and Majestic Said:
“What can be a Recompense of one Iazwj have Favoured upon with the Tawheed, except for
the Paradise?”’.3
‫ عن‬،‫ عن الرضا‬،‫ عن حممد بن علي ابن احلسني بن زيد‬،‫ عن جعفر بن حممد بن جعفر العلوي‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 3
.‫ التوحيد مثن اجلنة‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫آبائه عليهم السالم قال‬
A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far Al Alawy, from Muhammad Bin Ali Ibn Al
Husayn Bin Zayd,
‘From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The
Tawheed is a price of the Paradise’’.4
.‫ وجعل امسي يف التورية احيد فبالتوحيد حرم أجساد اميت على النار‬:‫ يف خرب أمساء النيب وأوصافه صلى اهلل عليه وآله‬:‫ ل‬،‫ ع‬- 4
In a Hadeeth of the names of the Prophetsaww and hissaww description: ‘And mysaww name has
been Made to be in the Torah as ‘Aheed’, so by the Tawheed, the bodies of mysaww
community are Prohibited unto the Fire’’.5
‫ مسعته‬:‫ عن أيب جعفر عليه السالم قال‬،‫ عن أيب محزة‬،‫ عن ابن فضال‬،‫ عن أمحد بن هالل‬،‫ عن سعد‬،‫ ابن الوليد‬:‫ يد‬،‫ ثو‬- 5
.‫ الن اهلل عزوجل ال يعدله شئ وال يشركه يف االمر أحد‬،‫ ما من شئ أعظم ثوابا من شهادة أن ال إله إال اهلل‬:‫يقول‬
Ibn Al Waleed, from Sa’ad, from Ahmad Bin Hilal, from Ibn Fazal, from Abu Hamza,
‘From Abu Ja’farasws, he (the narrator) said, ‘I heard himasws saying: ‘There is nothing of a
greater Reward that the testimony, ‘There is no god except Allah azwj’, because Allahazwj
3
4
5
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Mighty and Majestic is such, nothing can equate Himazwj, nor can anyone associate with
Himazwj in the Command’’.6
‫ قال أبو عبد اهلل عليه‬:‫ عن املفضل قال‬،‫ عن حممد بن سنان‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ ابن املتوكل‬:‫ يد‬- 6
‫ وحملمد صلى اهلل‬،‫ ضمن له إن هو أقر له بالربوبية‬:‫ وما هو ؟ قال‬:‫ قلت‬:‫ إن اهلل تبارك وتعاىل ضمن للمؤمن ضمانا قال‬:‫السالم‬
.‫ وأدى ما افرتضه عليه أن يسكنه يف جواره‬.‫ ولعلي عليه السالم باالمامة‬،‫عليه وآله بالنبوة‬
Ibn Al Mutawakkal, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al
Mufazzal who said,
‘Abu Abdullahasws said: ‘Allahazwj Blessed and Exalted has Guaranteed a guarantee for the
Momin’. He (the narrator) said, ‘I said, ‘And what is it?’ Heasws said: ‘Heazwj Guaranteed for
him that if he were to acknowledge to Himazwj with the Lordship, and to Muhammadsaww
with the Prophet-hood, and to Aliasws with the Imamate, and fulfil whatever is Obligated
upon him, that Heazwj would Settle him in Hisazwj vicinity’.
.‫ فهذه واهلل هي الكرامة اليت ال يشبهها كرامة اآلدميني‬:‫ قلت‬:‫قال‬
He (the narrator) said, ‘I said, ‘So, by Allahazwj these are the honours which cannot be
resembled by the honours of the human beings’.
.‫ اعملوا قليال تتنعموا كثريا‬:‫ مث قال أبو عبد اهلل عليه السالم‬:‫قال‬
He (the narrator) said, ‘Then Abu Abdullahasws said: ‘Do a few (good) deeds, you would be
Favoured a lot’’.7
‫ عن جده‬،‫ عن أبيه‬،‫ عن أيب عبد اهلل‬،‫ عن إبراهيم بن زياد الكرخي‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن علي‬،‫ اهلمداين‬:‫ يد‬- 7
.‫ من مات وال يشرك باهلل شيئا أحسن أو أساء دخل اجلنة‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫عليهم السالم قال‬
Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad Al Karkhy,
‘From Abu Abdullahasws, from hisasws fatherasws, from hisasws grandfatherasws having said:
‘Rasool-Allahsaww said: ‘One who dies and did not associate anything with Allahazwj (i.e., from
his choice or analogy), good or bad, would enter the Paradise’’.8
‫ عن أيب عبد اهلل عليه‬،‫ عن أيب بصري‬،‫ عن البطائين‬،‫ عن ابن أسباط‬،‫ عن ابن أيب اخلطاب‬،‫ عن الصفار‬:‫ ابن الوليد‬:‫ يد‬- 8
،‫ قال اهلل تبارك وتعاىل أنا أهل أن اتقى وال يشرك يب عبدي شيئا‬:‫ هو أهل التقوى و أهل املغفرة قال‬:‫السالم يف قول اهلل عزوجل‬
.‫وأنا أهل إن مل يشرك يب عبدي شيئا أن ادخله اجلنة‬
Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Al Batainy, from Abu Baseer,
6
7
8
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‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: He is rightful
to be feared and rightful for (Granting) the Forgiveness [74:56]. Heasws said: ‘Allahazwj
Blessed and Exalted Said: “Iazwj am rightful of being feared, and that Myazwj servant should
not associate anything with Meazwj, and Iazwj am rightful that Myazwj servant does not
associate anything with Meazwj and that Iazwj Enter him into the Paradise”.
.‫ إن اهلل تبارك وتعاىل أقسم بعزته وجالله أن ال يعذب أهل توحيده بالنار أبدا‬،‫وقال عليه السالم‬
And heasws said: ‘Allahazwj Blessed and Exalted Swore by Hisazwj Might and Hisazwj Majesty that
Heazwj will not Punish the people professing Hisazwj Tawheed, with the Fire, ever!”’.9
‫ قال أبو عبد اهلل عليه‬:‫ عن أيب بصري قال‬،‫ عن على بن سامل‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ السناين‬:‫ يد‬- 9
.‫ إن اهلل تبارك وتعاىل حرم أجساد املوحدين على النار‬:‫السالم‬
Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ali Bin Saalim, from Abu Baseer who said,
‘Abu Abdullahasws said: ‘Allahazwj Blessed and Exalted has Prohibited the bodies of the
Unitarians upon the Fire’’.10
‫ عن احلجاج‬،‫ عن أبيه سيف بن عمرية‬،‫ عن أخيه علي‬،‫ عن احلسني بن سيف‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬،‫ ثو‬- 10
‫ من مات يشهد أن ال إله إال‬:‫ املوجبتان‬:‫ عن النيب صلى اهلل عليه وآله أنه قال‬،‫ عن جابر بن عبد اهلل‬،‫ عن أيب الزبري‬،‫بن أرطاة‬
.‫ ومن مات يشرك باهلل شيئا يدخل النار‬،‫اهلل [ وحده ال شريك له ] دخل اجلنة‬
My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Sayf, from his brother Ali, from his brother Sayf Bin
Umeyra, from Al Hajaj Bin Artat, from Al Zubeyr, from Jabir Bin Abdullah,
‘From the Prophetsaww having said: ‘There are two Obligated ones – one who dies testifying
that there is no god except Allahazwj Alone, there being no associates for Himazwj (and
Masomeenasws are the Conditions of the Oneness, see the Hadith no. 16) would enter the
Paradise, and one who dies associating something with Allahazwj would enter the Fire’’.11
‫ كل جبار‬:‫ عن النيب صلى اهلل عليه وآله قال‬،‫ عن أنس‬،‫ عن احلسن بن الصباح‬،‫ باالسناد املتقدم عن سيف‬:‫ يد‬،‫ ىل‬،‫ ثو‬- 11
.‫ وخاب كل جبار عنيد‬:‫ إشارة إىل قوله تعاىل‬:‫ بيان‬.‫ ال إله إال اهلل‬:‫عنيد من أىب أن يقول‬
By the preceding chain from Sayf, from Al Hassan Bin Al Sabah, from Anas,
‘From the Prophetsaww having said: ‘every stubborn tyrant [14:15], is one who refuses to
say, ‘There is no god except Allahazwj’’.12
9
10
11
12
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- ‫ عن أمحد بن عبد اهلل اجلويباري‬،‫ عن إبراهيم بن حممد بن مروان اخلوزي‬،‫ أمحد بن إبراهيم بن أيب بكر اخلوزي‬:‫ يد‬- 12
‫ قال‬:‫ عن علي عليهم السالم قال‬،‫ عن آبائه‬،‫ عن أبيه‬،‫ عن الرضا علي بن موسى‬- ‫ والشيباين‬،‫ والنهرواين‬،‫ اهلروي‬:‫ويقال له‬
.‫ ما جزاء من أنعم اهلل عز وجل عليه بالتوحيد إال اجلنة‬:‫رسول اهلل صلى اهلل عليه وآله‬
Ahmad Bin Ibrahim Bin Abu Bakr Al Khowzy, from Ibrahim Bin Muhammad Bin Marwan Al Khowzy, from
Ahmad Bin Abdullah Al Juweybari, and he is called Al Howzy, and Al Nahrwany, and Al Shaybani,
‘From Al-Reza Aliasws Bin Musaasws, from hisasws fatherasws, from hisasws forefathersasws, from
Aliasws having said: ‘Rasool-Allahsaww said: ‘What is the Recompense of one upon whom
Allahazwj has Favoured with the Tawheed, except the Paradise?’’.13
‫ من قاهلا‬،‫ أن ال إله إال اهلل كلمة عظيمة كرمية على اهلل عزوجل‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫ وهبذا االسناد قال‬:‫ يد‬- 13
.‫ ومن قاهلا كاذبا عصمت ماله ودمه وكان مصريه إىل النار‬،‫خملصا استوجب اجلنة‬
And by this chain,
‘Heasws said, ‘Rasool-Allahsaww: Surely, ‘There is no god except Allahazwj’ is a great phrase unto
Allahazwj Mighty and Majestic. One who says it sincerely would be Obligated the Paradise,
and one who says it falsely, disobeying by his wealth (arrogance) and his blood (illegitimate),
his destination would be to the Fire’’.14
‫ حدثنا أبو القاسم عبد اهلل بن أمحد بن عباس‬:‫ عن حممد بن عبد اهلل النيسابوري قال‬،‫ حممد بن علي بن الشاه‬:‫ يد‬،‫ ن‬- 14
،‫ حدثين علي بن موسى الرضا عليهما السالم سنة أربع وستني ومائة‬:‫ حدثين أيب يف سنة ستني ومأتني قال‬:‫ قال‬،‫الطائي بالبصرة‬
‫ حدثين أيب علي بن‬:‫ قال‬،‫ حدثين أيب حممد بن علي‬:‫ قال‬،‫ حدثين أيب جعفر بن حممد‬:‫ قال‬،‫ حدثين أيب موسى بن جعفر‬:‫قال‬
‫ قال رسول اهلل صلى‬:‫ قال‬- ‫ عليهم السالم‬- ‫ حدثين أيب علي بن أيب طالب‬:‫ قال‬،‫ حدثين أيب احلسني بن علي‬:‫ قال‬،‫احلسني‬
.‫ ال إله إال اهلل حصين فمن دخله أمن من عذايب‬،‫ يقول اهلل جل جالله‬:‫اهلل عليه وآله‬
Muhammad Bin Ali Bin Al Shah, from Muhammad Bin Abdullah Al Naysaboury, from Abu Al Qasim Abdullah
Bin Ahmad bin Abbas Al Taaie at Al Basra who said, ‘My father narrated to be in the year two hundred and
sixty saying,
‘It was narrated to me by Aliasws Bin Musa Al-Rezaasws in the year two hundred and sixty-four
(264 A.H.), saying: ‘It was narrated to measws by myasws fatherasws Musaasws Bin Ja’farasws who
said, ‘It was narrated to measws by myasws fatherasws Ja’farasws Bin Muhammadasws, who said,
‘It was narrated to measws by myasws fatherasws Muhammadasws Bin Aliasws who said, ‘It was
narrated to measws by myasws fatherasws Aliasws Bin Al-Husaynasws who said, ‘It was narrated to
measws by myasws fatherasws Al-Husaynasws Bin Aliasws who said, ‘It was narrated to measws by
myasws father Aliasws Bin Abu Talibasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj, Mighty is
Hisazwj Majesty Says: “(The phrase) ‘There is no god except Allahazwj’ is Myazwj Fortress, so the
one who enters it would be safe from Myazwj Punishment’’.15
13
14
15
Page 8 of 405
‫ كنت مع علي بن‬:‫ عن أيب الصلت اهلروي قال‬،‫ عن احلسن بن علي اخلزرجي‬،‫ حممد بن الفضل النيسابوري‬:‫ يد‬،‫ ن‬- 15
،‫ وحيىي بن حيىي‬،‫ وأمحد بن حرب‬،‫موسى الرضا عليهما السالم حني رحل من نيسابور وهو راكب بغلة شهباء فإذا حممد بن رافع‬
‫ حبق آبائك الطاهرين حدثنا حبديث مسعته من‬:‫ وعدة من أهل العلم قد تعلقوا بلجام بغلته يف املربعة فقالوا‬،‫وإسحاق بن راهويه‬
،‫أبيك‬
Muhammad Bin Al Fazal Al Naysaboury, from Al Hassan Bin Ali Al Khazrajy, from Abu Al Salt Al Harwy who said,
‘I was with Aliasws Bin Musa Al-Rezaasws when hesaww departed from Naysabour, and heasws
was riding a white-haired mule, when Muhammad Bin Rafaie, and Ahmad Bin Harb, and
Yahya Bin Yahya, and Is’haq Bin Rahwiya, and a number of the people of knowledge had
grabbed hold of the reins of hisasws mule in the square, and they said, ‘By the right of
yourasws pure forefathersasws! Narrate a Hadeeth to us youasws heard from yourasws fatherasws’.
‫ حدثين أيب‬:‫ قال‬،‫ حدثين أيب العبد الصاحل موسى بن جعفر‬:‫ وقال‬- ‫ وعليه مطرف خز ذو وجهني‬- ‫فأخرج رأسه من العمارية‬
‫ حدثين أيب علي بن احلسني سيد‬:‫ قال‬،‫ حدثين أيب أبو جعفر حممد بن علي باقر علم االنبياء‬:‫ قال‬،‫الصادق جعفر بن حممد‬
:‫ قال‬- ‫ عليهم السالم‬- ‫ حدثين أيب علي بن أيب طالب‬:‫ قال‬،‫ حدثين أيب سيد شباب أهل اجلنة احلسني‬:‫ قال‬،‫العابدين‬
So, heasws brought out hisasws head from the palanquin – and upon it was a two-faceted
curtain – and heasws said: ‘It was narrated to measws by myasws fatherasws, the righteous
servant Musaasws Bin Ja’farasws saying, ‘It was narrated to measws by myasws fatherasws the
truthful Ja’farasws Bin Muhammadasws saying: ‘It was narrated to measws by myasws father Abu
Ja’far Muhammadasws Bin Aliasws, the expounder of the knowledge of the Prophetsas, saying:
‘It was narrated to measws by myasws father Aliasws Bin Al-Husaynasws, chief of the worshippers,
saying: ‘It was narrated to measws by myasws fatherasws, the chief of the youths of the people
of the Paradise, Al-Husaynasws, saying: ‘It was narrated to measws by myasws father Aliasws Bin
Abu Talibasws saying:
‫ ومن جاء منكم بشهادة أن ال إله‬،‫ إين أنا اهلل ال إله إال أنا فاعبدوين‬:‫ قال اهلل جل جالله‬:‫مسعت النيب صلى اهلل عليه وآله يقول‬
‫إال اهلل باالخالص دخل [ يف ] حصين ومن دخل يف حصين أمن [ من ] عذايب‬
‘Iasws heard the Prophetsaww saying: ‘Allahazwj, Mighty is Hisazwj Majesty, Said: “Meazwj, Iazwj am
Allahazwj! There is no god except Iazwj, therefore worship Meazwj. And one from you who
comes with the testimony that there is no god except Allah azwj, with the sincerity, would
enter into Myazwj Fortress, and one who enters into Myazwj Fortress is safe from Myazwj
Punishment’’.16
‫ عن إسحاق بن راهويه‬،‫ عن يوسف بن عقيل‬،‫ عن حممد بن احلسني الصويف‬،‫ عن االسدي‬،‫ ابن املتوكل‬:‫ يد‬،‫ ن‬،‫ مع‬،‫ ثو‬- 16
‫ يا ابن‬:‫ ملا واىف أبو احلسن الرضا عليه السالم نيسابور وأراد أن خيرج منها إىل املأمون اجتمع عليه أصحاب احلديث فقالوا له‬:‫قال‬
:‫ فأطلع رأسه وقال‬- ‫ وكان قد قعد يف العمارية‬- ‫رسول اهلل ترحل عنا وال حتدثنا حبديث فنستفيده منك‬
16
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Ibn Al Mutawakkal, from Al Asady, from Muhammad Bin Al Husayn Al Sowfy, from Yusuf Bin Aqeel, from Is’haq
Bin Rahwiya who said,
‘When Abu Al-Hassan Al-Rezaasws came to Naysabour and wanted to exit from it to (Caliph)
Al-Mamoun, the companions of the Hadeeth gathered to him asws and they said to himasws, ‘O
sonasws of Rasool-Allahsaww! Youasws are departing from us and are not narrating a Hadeeth to
us we could be benefitting with it, from youasws’ – and heasws was seated in the palanquin, so
heasws brought out hisasws head and said:
‫ مسعت أيب علي بن احلسني‬:‫ مسعت أيب حممد بن علي يقول‬:‫ مسعت أيب جعفر بن حممد يقول‬:‫مسعت أيب موسى بن جعفر يقول‬
:‫ يقول‬- ‫ عليهم السالم‬- ‫ مسعت أيب أمري املؤمنني علي بن أيب طالب‬:‫ مسعت أيب احلسني بن علي بن أيب طالب يقول‬:‫يقول‬
‫ ال إله إال اهلل حصين فمن دخل‬:‫ مسعت اهلل جل جالله يقول‬:‫ مسعت جربئيل يقول‬:‫مسعت رسول اهلل صلى اهلل عليه وآله يقول‬
.‫حصين أمن عذايب‬
‘Iasws heard myasws fatherasws Musa Bin Ja’farasws saying, ‘Iasws heard myasws fatherasws Ja’far Bin
Muhammadasws saying: ‘Iasws heard myasws fatherasws Muhammad Bin Aliasws saying: ‘Iasws
heard myasws fatherasws Ali Bin Al Husaynasws saying: ‘Iasws heard myasws fatherasws Al Husayn
Bin Ali Bin Abu Talibasws saying: ‘Iasws heard myasws fatherasws Amir Al Momineen Ali Bin Abu
Talibasws saying: ‘Iasws heard Rasool-Allahsaww saying: ‘Isaww heard Allahazwj, Mighty is Hisazwj
Majesty Saying: “(The phrase) There is no god except Allah azwj is Myazwj Fortress, so the one
who enters Myazwj Fortress would be safe from Myazwj Punishment!”.
.‫ بشروطها وأنا من شروطها‬:‫ فلما مرت الراحلة نادانا‬:] ‫[ قال‬
He (the narrator) said, ‘So when the riding animal passed by, heasws called out to us: ‘With its
conditions (stipulations), and Iasws am from its conditions (stipulations)!’’.17
‫ عن‬،‫ عن جرير‬،‫ عن حممد بن إدريس الشامي عن إسحاق بن إسرائيل‬،‫ أبو نصر حممد بن أمحد بن متيم السرخسي‬:‫ يد‬- 17
‫ خرجت ليلة من الليايل فإذا رسول اهلل صلى اهلل عليه وآله ميشي وحده‬:‫ عن أيب ذر رمحه اهلل قال‬،‫ عن زيد بن وهب‬،‫عب د العزيز‬
،‫ليس معه إنسان فظننت أنه يكره أن ميشي معه أحد‬
Abu Nasr Muhammad Bin Ahmad Bin Tameem Al Sarkhasy, from Muhammad Bin Idrees Al Shamy, from Is’haq
Bin Israil, from Jareyr, from Abdul Aziz, from Zayd Bin Wahab,
‘From Abu Zarrra who said, ‘Ira went out on a night from the night and there was Rasool-
Allahsaww walking alone, there wasn’t any person with himsaww. So, Ira thought that hesaww
disliked that anyone walks with himsaww.
‫ فمشيت‬،‫ يا أبا ذر تعال‬:‫ قال‬،‫ أبو ذر جعلين اهلل فداك‬:‫ من هذا ؟ قلت‬:‫ فالتفت فرآين فقال‬،‫ فجعلت أمشي يف ظل القمر‬:‫قال‬
‫ إن املكثرين هم االقلون يوم القيامة إال من أعطاه اهلل خريا فنفخ فيه بيمينه ومشاله وبني يديه وورائه وعمل فيه‬:‫معه ساعة فقال‬
.‫خريا‬
17
Page 10 of 405
Hera said, ‘So, I went on to walk in the shade of the moon, and hesaww turned around and
saw mera. Hesaww said: ‘Who it this?’ Ira said, ‘Abu Zarrra, may Allahazwj Make mera to be
sacrificed for yousaww!’ Hesaww said: ‘O Abu Zarrra, come!’ So, Ira walked with himsaww for a
while, and hesaww said: ‘They the majority, they would be the minority on the Day of
Judgment, except one whom Allahazwj Gives good’ – and hesaww blew on hissaww right, and on
hissaww left, and in front of himsaww, and behind himsaww – ‘and does good (deeds) in it’.
،‫ اجلس حىت أرجع إليك‬:‫ فقال يل‬- ‫ وأجلسين يف قاع حوله حجارة‬- ‫ فقال اجلس ههنا‬،‫ فمشيت معه ساعة‬:‫قال‬
Hera said, ‘Ira walked with himsaww for a while, and hesaww said: ‘Be seated over here!’ – and
hesaww made mera sit in a low level around which were rocks, and hesaww said to mera:
‘Remain seated until Isaww return to youra’.
،‫ وإن زىن وإن سرق‬:‫ مث إين مسعته عليه السالم وهو مقبل وهو يقول‬،‫ وانطلق يف احلرة حىت مل أره وتوارى عين فأطال اللبث‬:‫قال‬
Hera said, ‘And hesaww went into the (mount) Al-Hira to the extent that Ira did not see
himsaww, and was hidden from mera. The wait was prolonged, then Ira heard himsaww and
hesaww was in front of mera, and was saying: ‘And even if he commits adultery, and even if
he steals’.
،‫ يا نيب اهلل جعلين اهلل فداك من تكلمه يف جانب احلرة ؟ فإين ما مسعت أحدا يرد عليك شيئا‬:‫ فلما جاء مل أصرب حىت قلت‬:‫قال‬
Hera said, ‘So when hesaww came, Ira could not be patient until Ira said, ‘O Prophetsaww of
Allahazwj! May Allahazwj Make mera to be sacrificed for yousaww! Who were yousaww speaking
to in the side of the (mount) Hira, for Ira did not hear anyone responding to you saww with
anything?’
‫ يا‬:‫ قال قلت‬،‫ بشر امتك أنه من مات ال يشرك باهلل عزوجل شيئا دخل اجلنة‬:‫قال ذاك جربئيل عرض يل يف جانب احلرة فقال‬
.‫ نعم وإن شرب اخلمر‬:‫ قال‬،‫جربئيل وإن زىن وإن سرق‬
Hesaww said: ‘That was Jibraeelas who presented to mesaww by the side of Al-Hira, and heas
said: ‘Give glad tidings to yoursaww community that the one who dies, not having associated
anything with Allahazwj Mighty and Majestic, would enter the Paradise’. Isaww said: ‘And even
if he commits adultery, and even if he steals?’ Heas said: ‘Yes, and even if he drinks the
wine’’.18
،‫ عن حممد بن عيسى‬،‫ عن سعد بن عبد اهلل‬،‫ عن حممد بن احلسن‬،‫ عن أبيه‬،‫ حممد بن أمحد بن احلسن بن شاذان‬:‫ ما‬- 18
:‫ سأل بعض أصحابنا الصادق عليه السالم فقال له‬:‫ عن حممد بن مساعة قال‬،‫ عن حممد بن بشري الدهان‬،‫عن علي بن بالل‬
.‫ تشبيهك خلالقك‬:‫ فما أعظم الذنوب ؟ قال‬:‫ قال‬،‫ توحيدك لربك‬:‫أخربين أي االعمال أفضل ؟ قال‬
Muhammad Bin Ahmad Bin Al Hassan Bin Shazan, from his father, from Muhammad Bin Al Hassan, from Sa’ad
Bin Abdullah, from Muhammad Bin Isa, from Ali Bin Bilal, from Muhammad Bin Bashir Al Dahan, from
Muhammad Bin Sama’at who said,
18
Page 11 of 405
‘One of our companions asked Al-Sadiqasws, saying to himasws, ‘Inform me, which is the
superior deed?’ Heasws said: ‘Your professing the Tawheed to your Lordazwj’. He said, ‘So what
is the greatest sin?’ Heasws said: ‘You giving a resemblance (i.e., creating an image) to your
Creator’’.19
‫ عن داود بن‬،‫ عن إبراهيم بن أمحد‬،‫ عن أمحد بن احلسن بن غزوان‬،‫ أمحد بن حممد بن أمحد بن غالب االمناطي‬:‫ – يد‬19
:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫ عن أيب هريرة قال‬،‫ عن عطاء بن يسار‬،‫ عن زيد بن أسلم‬،‫ عن عبد اهلل بن جعفر‬،‫عمرو‬
‫ قال فنظر اهلل‬،‫ واهلل إن لك لربا هو خالقك اللهم اغفر يل‬:‫بينما رجل مستلقي على ظهره ينظر إىل السماء وإىل النجوم ويقول‬
.‫عز وجل إليه فغفر له‬
Ahmad Bin Muhammad Bin Ahmad Bin Ghalib Al Namaty, from Ahmad Bin Al Hassan Bin Gazwan, from
Ibrahim Bin Ahmad, from Dawood Bin Amro, from Abdullah Bin Ja’far, from Zayd Bin Aslam, from Ata’a Bin
Yasar, from Abu Hureyra who said,
‘Rasool-Allahsaww said: ‘While a man is lying on his back, looking at the sky and to the stars,
and he says, ‘By Allahazwj! If there was a lord for Youazwj, he would be Yourazwj creator. (And
then says) O Allahazwj! Forgive me’. Hesaww said: ‘Al Allahazwj Mighty and Majestic Looks at
him (Considers), and Forgives him’’.20
‫ عن عبد الصمد بن‬،‫ عن احلسني ابن عيسى البسطامي‬،‫ عن أيب يزيد بن حمبوب املزين‬،‫ عبد احلميد بن عبد الرمحن‬:‫ يد‬- 20
‫ قال رسول اهلل صلى اهلل‬:‫ قال‬،‫ عن عثمان بن عفان‬،‫ عن محران‬،‫ عن أيب بشري العنربي‬،‫ عن خالد احلذاء‬،‫ عن شعبة‬،‫عبد الوارث‬
.‫ من مات و هو يعلم أن اهلل حق دخل اجلنة‬:‫عليه وآله‬
Abdul Hameed Bin Abdul Rahman, from Abu Yazeed Bin Mahboub Al Muzny, from Al Husayn Ibn Isa Al
Bastamy, from Abdul Samad Bin Abdul Waris, from Sha’ba, from Khalid Al Haza’a, from Abu Bashir Al Anbary,
from Humran,
‘From Usman Bin Affan who said, ‘Rasool-Allahsaww said: ‘One who dies and he knows that
Allahazwj is True, would enter the Paradise’’.21
(These are Sunni Ahadith with no reference to the Imamsasws!!!!!!!!!!!!!!!)
‫ عن االسود‬،‫ عن حصني‬،‫ عن مالك بن إبراهيم‬،‫ عن محران‬،‫ عن حممد بن حممود‬،‫ احلسن بن علي بن حممد العطار‬:‫ يد‬- 21
‫ يا معاذ هل تدري ما حق اهلل عزوجل على العباد ؟‬:‫ كنت ردف النيب صلى اهلل عليه وآله قال‬:‫ عن معاذ بن جبل قال‬،‫بن هالل‬
،‫ اهلل ورسوله أعلم‬:‫ قلت‬:‫ قال‬- ‫ يقوهلا ثالثا‬-
Al-Hassan Bin Ali Bin Muhammad Al Attar, from Muhammad Bin Mahmoud, from Humran, from Malik Bin
Ibrahim, from Haseyn, from Al Aswad Bin Hilal,
19
20
21
Page 12 of 405
‘From Muaz Bin Jaballa who said, ‘I was walking behind the Prophetsaww. Hesaww said: ‘O
Muaz! Do you know what is a right of Allahazwj Mighty and Majestic upon the servants?’ –
saying it thrice. He (Muaz) said, ‘I said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’.
،‫ حق اهلل عزوجل على العباد أن ال يشركوا به شيئا‬:‫فقال رسول اهلل صلى اهلل عليه وآله‬
So, Rasool-Allahsaww said: ‘A right of Allahazwj Mighty and Majestic upon the servants is that
they would not associate anything with Himazwj’.
‫ أن ال‬:‫ قال‬،‫ اهلل ورسوله أعلم‬:‫ قلت‬:‫ هل تدري ما حق العباد على اهلل عزوجل إذا فعلوا ذلك ؟ قال‬:‫مث قال صلى اهلل عليه وآله‬
.‫ أن ال يدخلهم النار‬:‫ أو قال‬.‫يعذهبم‬
Then hesaww said: ‘Do you know what is a right of the servants upon Allah azwj Mighty and
Majestic, when they do that?’ He (Muaz) said, ‘I said, ‘Allah azwj and Hisazwj Rasoolsaww are
more knowing’. Hesaww said: ‘That Heazwj would not Punish them’. Or hesaww said: ‘That Heazwj
would not Enter them into the Fire’’.22
Hadith from the enemies of Allahazwj!!!
‫ عن احلسن‬،‫ عن أمحد بن حممد ابن إبراهيم بن هاشم‬،‫ عن أىب القاسم حممد بن عبيداهلل‬،‫ أبو نصر أمحد بن احلسني‬:‫ ن‬- 22
‫ عن أمري املؤمنني صلوات‬،‫ عن آبائه عليهم السالم‬،‫ عن أبيه علي بن حممد النقي‬،‫بن علي بن حممد بن علي بن موسى بن جعفر‬
‫ إين أنا اهلل ال إله إال أنا‬:‫ قال اهلل سيد السادات عزوجل‬:‫ عن جربئيل سيد املالئكة قال‬،‫ عن النيب صلى اهلل عليه وآله‬،‫اهلل عليه‬
.‫من أقر يل بالتوحيد دخل حصين ومن دخل حصين أمن عذايب‬
Abu Nasr Ahmad Bin Al Husayn, from Abu Al Qasim Muhammad Bin Ubeydullah, from Ahmad Bin Muhammad
Ibn Ibrahim Bin Hashim,
‘From Al-Hassan Bin Ali Bin Muhammad Bin Ali son of Musa Bin Ja’far asws, from his fatherasws
Ali Bin Muhammad Al-Naqiasws, from hisasws forefathersasws, from Amir Al-Momineenasws,
from the Prophetsaww, from Jibraeelas, chief of the Angels who said, ‘So Said, the Chief of all
chiefs, the Mighty and Majestic: “Meazwj, Iazwj am Allahazwj! There is no god except Iazwj. One
who acknowledges to me with the Tawheed would enter Myazwj Fortress, and one who
enters Myazwj Fortress is safe from Myazwj Punishment”’.23
‫ مل أمر اهلل اخللق باالقرار باهلل وبرسله وحججه ومبا جاء من‬:‫ فإن قال قائل‬:‫ يف علل الفضل عن الرضا عليه السالم‬:‫ ع‬،‫ ن‬- 23
،‫عند اهلل عزوجل ؟ قيل لعلل كثرية‬
In (the book) Illal Al Fazl –
‘From Al-Rezaasws: ‘So if a speaker were to say, ‘Why did Allahazwj Command the creatures
with the acknowledgment with Allahazwj, and with Hisazwj Rasoolsaww, and Hisazwj Divine
22
23
Page 13 of 405
Authorities (Infallible Imamsasws), and with whatever came from the Presence of Allah azwj
Mighty and Majestic?’ It would be said, ‘For many reasons: -
‫ ومل يراقب أحدا فيما يشتهى ويستلذ من الفساد‬،‫ أن من مل يقر باهلل عزوجل مل جيتنب معاصيه ومل ينته عن ارتكاب الكبائر‬:‫منها‬
،‫والظلم‬
From these is that one who does not acknowledge with Allahazwj Mighty and Majestic would
not be shunning Hisazwj disobedience, and would not be finished from indulging in the major
sins, and would not be observing anyone in what he desires and derives pleasure from the
corruption and the injustice.
‫ ووثوب‬،‫فإذا فعل الناس هذه االشياء وارتكب كل إنسان ما يشتهي ويهواه من غري مراقبة الحد كان يف ذلك فساد اخللق أمجعني‬
‫ فيكون يف ذلك‬،‫ وقتل بعضهم بعضا من غري حق وال جرم‬،‫ وأباحوا الدماء والنساء‬،‫ فغصبوا الفروج واالموال‬،‫بعضهم على بعض‬
.‫خراب الدنيا وهالك اخللق وفساد احلرث والنسل‬
So, when the people do these things, and every person indulges in whatever he desires and
his whims, from without observing anyone, in that would be corruption of the entirety of
the people, and their leaping upon each other. They would usurp the marriages and the
wealth, and legalise the blood and the women, and they would kill each other from without
a right or a crime. Thus, there would happen to be in that, the ruination of the world and
the destruction of the people, and the spooling of the farms and the lineages.
،‫ ويزجر عن الظلم‬،‫ أن اهلل عزوجل حكيم وال يكون احلكيم وال يوصف باحلكمة إال الذي حيظر الفساد ويأمر بالصالح‬:‫ومنها‬
‫ وال يكون حظر الفساد واالمر بالصالح والنهي عن الفواحش إال بعد االقرار باهلل عزوجل ومعرفة اآلمر‬،‫وينهى عن الفواحش‬
،‫والناهي‬
And from these is that Allahazwj Mighty and Majestic is Wise, and he cannot happen to be
the wise nor can he be described to be with the wisdom, except the one who cautions of the
corruption and enjoins with the correction, and rebukes from the injustice, and forbids from
the immoralities. And there can neither happen to be a caution of the corruption, and
enjoining with the correction, and the forbiddance from the immoralities, except after the
acknowledgment with Allahazwj Mighty and Majestic, and the recognition of the enjoinment
and the forbiddances.
.‫فلو ترك الناس بغري إقرار باهلل وال معرفته مل يثبت أمر بصالح وال هني عن فساد إذ ال آمر وال ناهي‬
So, if the people were to be left to be without acknowledgment with Allah azwj, or having
Hisazwj recognition, the enjoinment would not be affirmed with the correction, nor
forbiddance from corruption when they would neither enjoin nor forbid.
Page 14 of 405
‫ أنا وجدنا اخللق قد يفسدون بامور باطنية مستورة عن اخللق فلوال االقرار باهلل عزوجل وخشيته بالغيب مل يكن أحد إذا‬:‫ومنها‬
‫خال بشهوته وإرادته يراقب أحدا يف ترك معصية وانتهاك حرمة وارتكاب كبرية إذا كان فعله ذلك مستورا عن اخللق غري مراقب‬
،‫ وكان يكون يف ذلك هالك اخللق أمجعني‬،‫الحد‬
And from these is that we find the people to be corrupting the esoteric matters, veiled from
the people. So, if they do not acknowledge the acknowledgment with Allah azwj Mighty and
Majestic and fearing Himazwj in the private, there would not happen to be anyone, when he
is alone with his desires and his intentions observe anyone in leaving the disobedience and
violating the sanctity, and indulging in major sins, when that deed of his was veiled from the
people, not being observed by anyone, and there would happen to be in that, the
destruction of the entirety of the people.
‫ ناه عن الفساد وال ختفى عليه‬،‫ آمر بالصالح‬،‫فلم يكن قوام اخللق وصالحهم إال باالقرار منهم بعليم خبري يعلم السر وأخفى‬
.‫ ليكون يف ذلك انزجار هلم عما خيلون به من أنواع الفساد‬،‫خافية‬
So, the uprightness of the people and their correction cannot happen except with the
acknowledgment from them with the All-Knowing, All-Informed Knowing (all) the secrets
and hidden matters, Commanding with the correction, Forbidding from the corruption, and
no hidden matter being hidden from Himazwj, there would happen to be in that, rebukes for
them from what they are along with, from the variety of the corruptions.
‫ أنه لو مل جيب عليهم االقرار واملعرفة جلاز‬:‫ منها‬،‫ لعلل‬:‫ فلم وجب عليهم االقرار واملعرفة بأن اهلل تعاىل واحد أحد ؟ قيل‬:‫فإن قال‬
،‫أن يتومهوا مدبرين أو أكثر من ذلك‬
So, if he says, ‘Why is it Obligated upon them, the acknowledgment and the recognition with
that Allahazwj the Exalted is One, Individual?’ It would be said, ‘For the reasons – from these
is that if it was not Obligated upon them, the acknowledgment and the recognition, it would
be allowed that they could be planning fancifully, or more than that.
‫وإذا جاز ذلك مل يهتدوا إىل الصانع هلم من غريه الن كل إنسان منهم كان ال يدري لعله إمنا يعبد غري الذي خلقه ويطيع غري‬
‫ وال‬،‫ إذ ال يعرف اآلمر بعينه‬،‫ وال هني ناه‬،‫ وال يثبت عندهم أمر آمر‬،‫الذي أمره فال يكونون على حقيقة من صانعهم وخالقهم‬
،‫الناهي من غريه‬
And when that is allowed, they would not be guided to the Maker of theirs from someone
else, because every human being from them does not know, perhaps, rather, he is
worshipping other than the One Who Created him, and obeying other than the One Who
Commanded him. Therefore, they would not happen to be upon reality of the One Who
Made them and Created them, not would it be proved with them, a Command of the
Commander, nor a Forbiddance from the Forbidder, when they neither recognise the
Commander with exactness, nor the Forbidder from someone else.
Page 15 of 405
‫ ويف إجازة أن يطاع ذلك الشريك‬،‫ أن لو جاز أن يكون إثنني مل يكن أحد الشريكني أوىل بأن يعبد ويطاع من اآلخر‬:‫ومنها‬
‫ وحتليل كل‬،‫ ويف أن ال يطاع اهلل عزوجل الكفر باهلل وجبميع كتبه ورسله وإثبات كل باطل وترك كل حق‬،‫إجازة أن ال يطاع اهلل‬
،‫ وإبطال كل حق‬،‫ وإباحة كل فساد‬،‫ واخلروج من كل طاعة‬،‫ والدخول يف كل معصية‬،‫حرام وحترمي كل حالل‬
And from these is that, if it was allowed that there happen to be two, not one of the two
associates would be foremost with being worshipped and obeyed than the other. And in the
allowance of that associate is an allowance that Allah azwj is not obeyed, and in not obeying
Allahazwj Mighty and Majestic is the Kufr with Allahazwj, and with the entirety of Hisazwj Books,
and Hisazwj Rasoolsas, and proof of every falsehood and neglect of every truth, and
permission of every Prohibition, and prohibition of every Permissible, and the entry into
every disobedience, and the exit from every obedience, and considering neutral of every
corruption, and invalidation of every truth.
‫ و‬،‫ أنه لو جاز أن يكون أكثر من واحد جلاز البليس أن يدعي أنه ذلك اآلخر حىت يضاد اهلل تعاىل يف مجيع حكمه‬:‫ومنها‬
.‫يصرف العباد إىل نفسه فيكون يف ذلك أعظم الكفر وأشد النفاق‬
And from these is that, if it was allowed that there happen to be more than one (God), it
would be allowed for Ibleesla that hela is that other one, until hela opposes Allahazwj the
Exalted in the entirety of Hisazwj Judgments, and disperse the people to himself la. Thus, there
would happen to be in that, the greatest of the Kufr, and the most intense of the hypocrisy.
‫ أن يكونوا قاصدين حنوه بالعبادة والطاعة دون‬:‫ منها‬،‫ لعلل‬:‫ فلم وجب عليهم االقرار هلل بأنه ليس كمثله شئ ؟ قيل‬:‫فإن قال‬
.‫ غري مشتبه عليهم أمر رهبم و صانعهم ورازقهم‬،‫غريه‬
So, if he says, ‘Why is it Obligated upon them, the acknowledgment to Allah azwj that there
isn’t anything like Himazwj?’ It would be said, ‘From these is that there would happen to be
two similar aims with the worship and the obedience besides someone else, it would not be
doubtful upon them the Command of their Lord azwj, and their Maker, and their Sustainer.
‫ والشمس والقمر‬،‫ أهنم لو مل يعلموا أنه ليس كمثله شئ مل يدروا لعل رهبم وصانعهم هذه االصنام اليت نصبتها هلم آباؤهم‬:‫ومنها‬
‫ وارتكاب معاصيه كلها على قدر‬،‫ إذا كان جائزا أن يكون عليهم مشتبهة وكان يكون يف ذلك الفساد وترك طاعاته كلها‬،‫والنريان‬
،‫ما يتناهى إليهم من أخبار هذه االرباب وأمرها وهنيها‬
And from these – they, if they do not know that there isn’t anything like Him azwj, they would
not know, perhaps their Lordazwj and their Maker are these idols which have been
established by their fathers for them, and the sun, and the moon, and the fires, when it was
allowed that the doubt happen to be upon them, and there would happen to be in that, the
corruption and the neglect of Hisazwj obedience, all of it, and indulging in Hisazwj
disobediences, all of these upon a measurement of what is Forbidden to them from the
news of these lords and their orders and their forbiddances.
Page 16 of 405
‫ أنه لو مل جيب عليهم أن يعرفوا أن ليس كمثله شئ جلاز عندهم أن جيري عليه ما جيري على املخلوقني من العجز واجلهل‬:‫ومنها‬
‫ ومن جازت عليه هذه االشياء مل يؤمن فناؤه ومل يوثق بعدله ومل حيقق قوله وأمره وهنيه‬،‫والتغري والزوال والفناء والكذب واالعتداء‬
.‫ ويف ذلك فساد اخللق وإبطال الربوبية‬،‫ووعده ووعيده وثوابه وعقابه‬
And from these is that if it was not Obligated upon them that they recognise that, there isn’t
anything like him, it would be allowed with them that there flows upon them what flows
upon the people, from the frustration, and the ignorance, and the changes, and the decline,
and the perishing, and the lies, and the transgression. And the one upon whom these things
are allowed, would not be safe from perishing, and would not be firm with his justice, and
Hisazwj Words would not be proven true, and Hisazwj Commands, and Hisazwj Forbiddances,
and Hisazwj Promises, and Hisazwj Appointments, and Hisazwj Rewards, and Hisazwj
Punishments; and in that is the corruption of the people and invalidation of the Lordship’’. 24
‫ عن‬،‫ عن أبيه‬،‫ عن احلسني بن سيف‬،‫ واحلسن بن علي الكويف مجيعا‬،‫ وابن هاشم‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ثو‬- 24
‫ وما كنت جبانب‬:‫ سألت رسول اهلل صلى اهلل عليه وآله عن قول اهلل عزوجل‬:‫ عن سهل بن سعد االنصاري قال‬،‫أيب حازم املديين‬
‫ مث نادى يا امة‬،‫ مث وضعها على العرش‬،‫ قال كتب اهلل عزوجل كتابا قبل أن خيلق اخللق بألفي عام يف ورق آس‬.‫الطور إذ ناديناه‬
‫ وغفرت لكم قبل أن تستغفروين فمن لقيين منكم يشهد أن ال إله إال‬،‫ أعطيتكم قبل أن تسألوين‬،‫ إن رمحيت سبقت غضيب‬:‫حممد‬
.‫أنا وأن حممدا عبدي ورسويل أدخلته اجلنة برمحيت‬
My father, from Sa’ad, from Ibn Isa, and Ibn Hashim, and Al Hassan Bin Ali Al Kufi, altogether from Al Husayn
Bin Sayf, from his father, from Abu Hazim Al Madainy, from Sahl Bin Sa’ad Al Ansary who said,
‘I asked Rasool-Allahsaww about the Words of Allahazwj Mighty and Majestic: And you were
not by the side of the (mount) Toor when We Called out [28:46]. Hesaww said: ‘Heasws said: ‘A
Book which Allahazwj Mighty and Majestic Wrote in a Parchment Demonstrating in it, before
Allahazwj Created the creatures by two thousand years. In it was Inscribed: ‘O Shias of the
Progenyasws of Muhammadsaww! Iazwj Give you before you ask Meazwj, and Forgive you before
you seek Forgiveness from Meazwj – the one from you whom comes with the Wilayah of
Muhammadsaww and the Progenyasws of Muhammadsaww, Iazwj shall Settle him in Myazwj
Paradise by Myazwj Mercy’’.25
‫ يا أبان‬:‫ عن أبان بن تغلب عن أيب عبد اهلل عليه السالم قال‬،‫ عن أيب احلسن السواق‬،‫ عن أمحد بن عائذ‬،‫ الوشاء‬:‫ سن‬- 25
.‫ من شهد أن ال إله إال اهلل خملصا وجبت له اجلنة‬:‫إذا قدمت الكوفة فارو هذا احلديث‬
Al Washa’a, from Ahmad Bin Aiz, from Abu Al Hassan Al Sawaq, from Aban Bin Taglub,
‘From Abu Abdullahasws having said: ‘O Aban! When you proceed to Al-Kufa, then report this
Hadeeth: ‘One who testifies that there is no god except Allahazwj, sincerely, the Paradise
would be Obligated for him’.
24
25
Page 17 of 405
‫ نعم يا أبان إنه إذا كان يوم القيامة ومجع اهلل‬:‫ إنه يأتيين كل صنف من االصناف فأروي هلم هذا احلديث ؟ قال‬:‫ قلت له‬:‫قال‬
.‫االولني واآلخرين فيسلب منهم ال إله إال اهلل إال من كان على هذا االمر‬
He (the narrator) said, ‘I said to himasws, ‘There would be coming to be, every type from the
types (of people), so shall I report this Hadeeth to them (all)?’ He asws said: ‘Yes, O Aban!
When it will be the Day of Judgment and Allahazwj Gathers the former ones and the latter
ones, Heazwj would Confiscate from them, ‘There is no god except Allah azwj’, except from the
ones who were upon this matter (Wilayah)’’.26
‫ عن أيب عبد اهلل عليه السالم‬،‫ عن أبان بن تغلب‬،‫ عن الصباح احلذاء‬،‫ عن جعفر بن بشري‬،‫ صاحل بن السندي‬:‫ سن‬- 26
،‫ من شهد أن ال إال إال اهلل فليدخل اجلنة‬:‫ إذا كان يوم القيامة نادى مناد‬:‫قال‬
Salih Bin Al Sindy, from Ja’far Bin Bashir, from Al Sabah Al Haza’a, from Aban Bin Taglib,
‘From Abu Abdullahasws having said: ‘When it will be the Day of Judgment, a Caller would Call
out: ‘Whoever testified that there is not god except Allah azwj, so let him enter the Paradise!’
.‫ إنه إذا كان يوم القيامة نسوها‬:‫ فعلى م ختاصم الناس إذا كان من شهد أن ال إله إال اهلل دخل اجلنة ؟ فقال‬:‫ قلت‬:‫قال‬
He (the narrator) said, ‘Then upon what would Heazwj Contend the people when the ones
who had testified that there is no god except Allah azwj enter the Paradise?’ Heasws said:
‘When it will be the Day of Judgment, they would forget it’’.27
‫ ال إله إال اهلل‬:‫ يقول اهلل عز و جل‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫ عن آبائه عليهم السالم قال‬،‫ عن الرضا‬:‫ صح‬- 27
.‫حصين فمن دخل حصين أمن من عذايب‬
From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj
Mighty and Majestic is Saying: “(The phrase) ‘There is no god except Allah azwj’ is Myazwj
Fortress, so the one who enters Myazwj Fortress would be safe from Myazwj Punishment”’.28
:‫ نروي أن رجال أتى أبا جعفر عليه السالم فسأله عن احلديث الذي روي عن رسول اهلل صلى اهلل عليه وآله أنه قال‬:‫ ضا‬- 28
‫ يا هذا‬:‫ فوىل الرجل مدبرا فلما خرج أمر برده مث قال‬،‫ اخلرب حق‬:‫ فقال أبو جعفر عليه السالم‬،‫من قال ال إله إال اهلل دخل اجلنة‬
.‫إن لالإله إال اهلل شروطا أال وإين من شروطها‬
We are reporting that a man came to Abu Ja’farasws about the Hadeeth being reported from
Rasool-Allahsaww having said: ‘One who says, ‘There is no god except Allah azwj’ would enter
the Paradise’. So, Abu Ja’farasws said: ‘The Hadeeth is true. So, the man turned around, and
when he had gone out, heasws ordered for returning him. Then heasws said: ‘O you! For (the
26
27
28
Page 18 of 405
phrase), ‘There is no god except Allahazwj’ there are conditions (stipulations), and Iasws am
from these conditions (stipulations)’’.29
.‫ ال إله إال اهلل دخل اجلنة وإن زىن وإن سرق‬:‫ من قال‬:‫ قال النيب صلى اهلل عليه وآله‬:‫ غو‬- 29
The Prophetsaww said: ‘One who says, ‘There is no god except Allahazwj’, would enter the
Paradise, and even if he has committed adultery, and even if he has stolen’’.30
‫ عن‬،‫ عن القاسم بن إمساعيل عن إبراهيم بن عبد احلميد‬،‫ عن أمحد بن عيسى بن حممد‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 30
‫ يا رسول‬:‫ جاء أعرايب إىل النيب صلى اهلل عليه وآله فقال‬:‫ عن أبيه عليهما السالم قال‬،‫ عنه‬،‫معتب موىل أيب عبد اهلل عليه السالم‬
‫ ما مثنها ؟‬:‫ قال‬،‫ نعم‬:‫اهلل هل للجنة من مثن ؟ قال‬
A group, from Abu Al Mufazzal, from Ahmad Bin Isa Bin Muhammad, from Al Qasim Bin Ismail, from Ibrahim
Bin Abdul Hameed,
‘From Mo’tab, a slave of Abu Abdullahasws, from himasws, from hisasws fatherasws having said:
‘A Bedouin came to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Is there a price to be
paid for the Paradise?’ Hesaww said: ‘Yes’. He said, ‘What is its price?’
‫ فداك‬:‫ قال‬،‫ العمل مبا بعثت به يف حقه وحب أهل بييت‬:‫ وما إخالصها ؟ قال‬:‫ قال‬،‫ يقوهلا العبد خملصا هبا‬،‫ ال إله إال اهلل‬:‫قال‬
.‫أيب وأمي وإن حب أهل البيت ملن حقها ؟ قال إن حبهم العظم حقها‬
Hesaww said: ‘(The phrase) ‘There is no god except Allahazwj’. The servant says it being sincere
with it’. He said, ‘And what is its sincerity?’ Hesaww said: ‘The acting with what has been Sent
with it, regarding its rights, and love of the People asws of mysaww Household’. He said, ‘May
my father and my mother be sacrificed for you! And to love the People asws of the Household
is from its rights?’ Hesaww said: ‘Having theirasws love is the greatest of its rights’’.31
.‫ إن اهلل رفع درجة اللسان فأنطقه بتوحيده من بني اجلوارح‬:‫ روي عن أمري املؤمنني عليه السالم أنه قال‬:‫ كنز الكراجكى‬- 31
(The book) Kunz, of Al Karajaky –
‘It is reported from Amir Al-Momineenasws having said: ‘Allahazwj Raised the rank of the
tongue, so it spoke with Hisazwj Tawheed, from between the (other) limbs’’.32
.‫ وما قدروا اهلل حق قدره‬:‫ إن أول ما افرتض اهلل على عباده وأوجب على خلقه معرفة الوحدانية قال اهلل تبارك وتعاىل‬:‫ ضا‬- 32
.‫ ما عرفوا اهلل حق معرفته‬:‫يقول‬
The first of what Allahazwj Necessitated upon Hisazwj servants, and Obligated upon Hisazwj
creatures is the recognition of the Oneness. Allahazwj Blessed and Exalted Said: And they are
29
30
31
32
Page 19 of 405
not appreciating Allah with the appreciation that is due to Him [39:67]. Heazwj is Saying:
“And they did not recognise Allahazwj with Hisazwj rightful recognition’’.33
‫ ما جزاء من أنعم‬،‫ هل جزاء االحسان إال االحسان‬:‫ ونروي عن بعض العلماء عليهم السالم أنه قال يف تفسري هذه اآلية‬- 33
. ‫اهلل عليه باملعرفة إال اجلنة‬
And it is reported from one of the Scholarsasws having said regarding the interpretation of
this Verse: Is the Recompense of goodness except the goodness? [55:60]: ‘What is a
Recompense of one upon whom Allahazwj Favoured with the recognition, except the
Paradise?’’.34
‫ وأروي أن حق املعرفة أن تطيع وال تعصي وتشكر وال‬.‫ وأروي أن املعرفة التصديق والتسليم واالخالص يف السر والعالنية‬- 34
‫تكفر‬
And it is reported that the ratification, and the submission, and the sincerity is (to be) in the
secrecy and openly. And it is reported that a right of the recognition is that you will obey
and not disobey, and you will be thankful and not commit Kufr’.35
،‫ لوسها قلبه عن اهلل طرفة عني ملات شوقا إليه‬،‫ العارف شخصه مع اخللق وقلبه مع اهلل‬:‫ قال الصادق عليه السالم‬:‫ مص‬- 35
Al-Sadiqasws said: ‘The spiritualist, his person is with the people and his heart is with Allahazwj.
If his heart is inattentive from Allahazwj even for the blink of an eye, his desire to Himazwj
would die.
‫ قد غين عن اخللق‬،‫ وميزان فضله وعدله‬،‫ ومطية علومه‬،‫ ودليل رمحته على خلقه‬،‫والعارف أمني ودائع اهلل وكنز أسراره ومعدن نوره‬
‫واملراد والدنيا‬
And the spiritualist is a trustee and a depository of Allahazwj and a treasure deposit of Hisazwj
Secrets, and a Mine of Hisazwj Light, and evidence of Hisazwj Mercy upon Hisazwj creatures, and
a carrier of Hisazwj Knowledge, and a scale of Hisazwj Merits and Hisazwj Justice, having become
needless of the people, and the wants, and the world.
‫ ومن لطائف‬،‫ فهو يف رياض قدسه مرتدد‬،‫ وال نطق وال إشارة وال نفس إال باهلل وهلل ومن اهلل ومع اهلل‬،‫فال مونس له سوى اهلل‬
.‫ واملعرفة أصل فرعه االميان‬،‫فضله إليه متزود‬
So, there is no comforter for him besides Allahazwj, and he neither speaks, nor gestures, nor
breathes except with Allahazwj, and for Allahazwj, and from Allahazwj, and with Allahazwj. Thus,
he is in a robe of Hisazwj Holiness, and being Supplied from the subtleties of Hisazwj Merits,
and the recognition is the root, and its branch is the Eman’’.36
33
34
35
36
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‫ وما حق معرفته‬:‫ قال‬.‫ معرفة اهلل حق معرفته‬:‫ ما رأس العلم ؟ قال‬:‫ جاء رجل إىل رسول اهلل صلى اهلل عليه واله قال‬:‫ جع‬- 36
‫ فذاك معرفة اهلل‬،‫ ال كفو له وال مثل له‬،‫ وتعرفه إهلا واحدا خالقا قادرا أوال وآخرا وظاهرا وباطنا‬،‫ أن تعرفه بال مثال وال شبه‬:‫؟ قال‬
.‫حق معرفته‬
A man came to Rasool-Allahsaww and said, ‘What is the head of the knowledge?’ Hesaww said:
‘Recognition of Allahazwj as is the right of Hisazwj recognition’. He said, ‘And what is a right of
Hisazwj recognition?’ Hesaww said: ‘That your recognising Himazwj as being without an example
or a resemblance, and your recognising Himazwj as One God, Creator, Powerful, First, Last,
Manifest, Hidden, there being no match for Himazwj nor an example for Himazwj. So that is a
recognition of Allahazwj as is the right of Hisazwj recognition (understanding)’’.37
.‫ أفضلكم إميانا أفضلكم معرفة‬:‫ قال النيب صلى اهلل عليه واله‬:‫ جع‬- 37
The Prophetsaww said: ‘The most superior of you all in Eman is the one most superior of you
in recognition (of Allahazwj)’’.38
‫ عن ابن أيب‬،‫ عن حممد بن أمحد‬،‫ عن أمحد بن إدريس‬،‫ روى الصدوق رمحه اهلل يف كتاب صفات الشيعة عن أبيه‬:‫ أقول‬- 38
‫ وبعضكم أكثر‬،‫ وبعضكم أكثر حجا من بعض‬،‫ بعضكم أكثر صالة من بعض‬:‫عمري رفعه إىل أحدهم عليهم السالم أنه قال‬
.‫ وأفضلكم أفضلكم معرفة‬،‫ و بعضكم أكثر صياما من بعض‬،‫صدقة من بعض‬
I am saying, ‘Al Sadouq reported in the book Sifaat Al Shia, from his father, from Ahmad Bin Idrees, from
Muhammad Bin Ahmad, from Ibn Abu Umeyr,
‘Raising it to one of themasws having said: ‘Some of you are more frequent of Salat than
some, and some of you are more frequent of Hajj than some, and some of you are more
charitable than some, and some of you are more frequent of Fasts than some, and the most
superior of you all is the one most superior of understanding’’.39
:‫ عن خاله أيب الصلت اهلروي قال‬،‫ عن أمحد بن عبد الصمد‬،‫ عن الليث بن حممد العنربي‬،‫ عن أيب املفضل‬،‫ مجاعة‬:‫ ما‬- 39
‫ فلما صار إىل املربعة‬،‫ وقد خرج علماء نيسابور يف استقباله‬،‫كنت مع الرضا عليه السالم ملا دخل نيسابور وهو راكب بغلة شهباء‬
،‫ يا ابن رسول اهلل حدثنا حبق آبائك الطاهرين حديثا عن آبائك صلوات اهلل عليهم أمجعني‬:‫تعلقوا بلجام بغلته وقالوا‬
A group, from Abu Al Mufazzal, from Al Lays Bin Muhammad Al Anbary, from Ahmad Bin Abdul Samad, from
his uncle Abu Al Salt Al Harwy who said,
‘I was with Al-Rezaasws when heasws entered Naysabour, and heasws was riding a white-haired
mule, and the scholars of Naysabour had come out in welcoming himasws. So, when heasws
came to the square, they attached themselves with the reins of hisasws mule, and they said,
‘O sonasws of Rasool-Allahsaww! Narrate to us, by a right of yourasws pure forefathersasws, a
Hadeeth, from yourasws forefathersasws’.
37
38
39
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‫ عن أبيه حممد‬،‫ عن أبيه جعفر بن حممد بن علي‬،‫ حدثين أيب موسى بن جعفر‬:‫فأخرج رأسه من اهلودج وعليه مطرف خز فقال‬
‫ عن رسول اهلل‬- ‫ عليهم السالم‬- ‫ عن أمري املؤمنني‬،‫ عن أبيه احلسني سيد شباب أهل اجلنة‬،‫ عن أبيه علي بن احلسني‬،‫بن علي‬
:‫صلى اهلل عليه واله قال‬
So, heasws brought out hisasws head from the carriage, and upon it was a woollen shawl, and
heasws said: ‘It was narrated to measws by myasws father Musaasws Bin Ja’farasws, from hisasws
father Ja’farasws Bin Muhammadasws Bin Aliasws, from hisasws father Muhammadasws Bin Aliasws,
from hisasws father Aliasws Bin Al-Husaynasws, from hisasws fatherasws Al-Husaynasws, chief of the
youths of the people of Paradise, from Amir Al-Momineenasws, from Rasool-Allahsaww having
said:
‫ عبادي فاعبدوين وليعلم‬،‫ إين أنا اهلل ال إله إال أنا وحدي‬:‫ عن اهلل تقدست أمساؤه وجل وجهه قال‬،‫أخربين جربئيل الروح االمني‬
.‫من لقيين منكم بشهادة أن ال إله إال اهلل خملصا هبا أنه قد دخل حصين ومن دخل حصين أمن عذايب‬
‘Jibraeelas the trustworthy spirit informed mesaww from Allahazwj, Holy are Hisazwj Names, and
Majestic is Hisazwj Face, Said: “Meazwj, Iasws am Allahazwj! There is no god except Iasws, Alone.
Myazwj servants! Worship Meazwj, and let him know, one from your who Meets Me azwj with
the testimony that there is no god except Allahazwj, being sincere with it, he would have
entered Myazwj Fortress, and one who enters Myazwj Fortress is safe from Myazwj
Punishment”’.
.‫ طاعة اهلل ورسوله ووالية أهل بيته عليهم السالم‬:‫ يا ابن رسول اهلل وما إخالص الشهادة هلل ؟ قال‬:‫قالوا‬
They said, ‘O sonasws of Rasool-Allahsaww! And what is the sincere testimony of Allahazwj?’
Heasws said: ‘Obedience of Allahazwj and Hisazwj Rasoolsaww, and Wilayah of the Peopleasws of
hissaww Household’’.40
40
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* )‫) * * (علة احتجاب اهلل عزوجل عن خلقه‬2 ‫* (باب‬
CHAPTER 2 – REASON FOR THE VEILING OF ALLAHazwj

MIGHTY AND MAJESTIC FROM HISazwj CREATURES
‫ خادم الرضا‬- ‫ عن حممد بن عبد اهلل اخلراساين‬،‫ عن حممد بن علي‬،‫ عن حممد بن بندار‬،‫ عن أبيه‬،‫ احلسني بن أمحد‬:‫ ع‬- 1
‫ إن احلجاب‬:‫ مل احتجب اهلل ؟ فقال أبو احلسن عليه السالم‬:‫ قال بعض الزنادقة اليب احلسن عليه السالم‬:‫ قال‬- ‫عليه السالم‬
،‫عن اخللق لكثرة ذنوهبم فأما هو فال خيفى عليه خافية يف آناء الليل والنهار‬
Al Husayn Bin Ahmad, from his father, from Muhammad Bin Bandar, from Muhammad Bin Ali, from
Muhammad Bin Abdullah Al Khurasany,
‘A servant of Al-Rezaasws said, ‘One of the atheists said to Abu Al-Hassanasws, ‘Why did
Allahazwj Veil Himselfazwj?’ Abu Al-Hassanasws said: ‘The Veils from the creatures is due to the
frequency of their sins. But, as for Himazwj no hidden thing is hidden upon Himazwj in the
duration of the night and the day’.
‫ مث هو أجل من أن تدركه االبصار‬،‫ للفرق بينه وبني خلقه الذين تدركهم حاسة االبصار‬:‫ فلم ال تدركه حاسة البصر ؟ قال‬:‫قال‬
،‫أو حييط به وهم أو يضبطه عقل‬
He said, ‘So why can Heazwj not be realised by the sense of sight?’ Heasws said: ‘For the
differentiation between Himazwj and Hisazwj creatures, those that understand by the sense of
sight. Then, Heazwj is more Majestic than for Himazwj to be realised by the sights, or be
encompassed by imagination, or be captured by an intellect’.
‫ وإذا احتمل‬،‫ الن كل حمدود متناه إىل حد فإذا احتمل التحديد احتمل الزيادة‬:‫ مل ؟ قال‬:‫ قال‬،‫ إنه ال حيد‬:‫ فحده يل قال‬:‫قال‬
.‫ فهو غري حمدود وال متزائد وال متجز وال متوهم‬،‫الزيادة احتمل النقصان‬
He said, ‘Then limit Himazwj for me’. Heasws said: ‘Heazwj cannot be limited’. He said, ‘Why’.
Heasws said: ‘Because every limited (thing), its extreme is to its limit. So, when the limitation
is borne, it would carry the increase, and when the increase is born, it would carry the
reduction. Thus, Heazwj is without limitation, or increase, or division decrease, or cannot be
imagined’’.41
‫ عن أيب‬،‫ عن عبد اهلل بن سنان‬،‫ عن احلسني بن الوليد‬،‫ عن محدان بن احلسني‬،‫ عن القاسم بن حممد‬،‫ علي بن حامت‬:‫ ع‬- 2
‫ الن اهلل تبارك‬:‫ الي علة حجب اهلل عزوجل اخللق عن نفسه ؟ قال‬:‫ قلت لعلي بن احلسني عليهما السالم‬:‫محزة الثمايل قال‬
‫ نظري ذلك أحدكم إذا‬،‫وتعاىل بناهم بنية على اجلهل فلو أهنم كانوا ينظرون إىل اهلل عزوجل ملا كانوا بالذين يهابونه وال يعظمونه‬
.‫نظر إىل بيت اهلل احلرام أول مرة عظمه فإذا أتت عليه أيام و هو يراه ال يكاد أن ينظر إليه إذا مر به وال يعظمه ذلك التعظيم‬
41
Page 23 of 405
Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed,
from Abdullah Bin Sinan, from Abu Hamza Al Sumaly who said,
‘I said to Aliasws Bin Al-Husaynasws, ‘For which reason did Allahazwj Mighty and Majestic Veil
the people from Himself?’ Heasws said: ‘Because Allahazwj Blessed and Exalted Built a building
for them upon the ignorance. So, if they would have (been able to) look at Allah azwj Mighty
and Majestic, they would have been those who would have loved Himazwj and not Magnified
Himazwj. A parallel of that is when one of you looks at the Sacred House of Allahazwj (Kaaba)
for the first time, he magnifies (reveres) it. So, when days come to him, and he sees Him azwj,
he would almost look at it when he passes by it, and he would not revere it with that
reverence’’.42
42
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* )‫) * * (اثبات الصانع واالستدالل بعجائب صنعه على وجوده) * * (وعلمه وقدرته وسائر صفاته‬3 ‫* (باب‬
CHAPTER 3 – PROOF OF THE MAKER, AND THE EVIDENCE OF

THE WONDERS OF HISazwj MAKING, UPON HISazwj EXISTENCE,
AND HISazwj KNOWLEDGE, AND HISazwj POWER, AND THE
REST OF HISazwj ATTRIBUTES
‫ الذي جعل لكم االرض فراشا والسماء بناء وأنزل من السماء ماء فأخرج به من الثمرات رزقا لكم فال جتعلوا هلل‬:‫ البقرة‬،‫االيات‬
22 ‫أندادا وأنتم تعلمون‬
The Verses – (Surah) Al-Baqarah: Who Made the earth a resting place for you and the sky a
canopy and (Who) Sends down water from the sky then brings forth the fruits by it as a
sustenance for you; therefore, do not set up rivals to Allah while you are knowing [2:22].
‫ إن يف خلق السموات واالرض واختالف الليل والنهار والفلك اليت جتري يف البحر مبا ينفع الناس وما أنزل اهلل‬:" ‫" وقال تعاىل‬
‫من السماء من ماء فأحيا به االرض بعد موهتا وبث فيها من كل دابة وتصريف الرياح والسحاب املسخر بني السماء واالرض‬
164 ‫آليات لقوم يعقلون‬
And the Exalted Said: Surely in the Creation of the skies and the earth, and the interchange
of the night and the day, and the ships which sail in the sea with what benefits the people,
and what Allah Sends down from the sky, from a water, so the earth is revived by it after
its death, and the dispersal therein from every animal, and the changing of the winds, and
the clouds subservient between the sky and the earth, there are signs for a people who are
using their intellects [2:164].
6 ‫ إن يف اختالف الليل والنهار وما خلق اهلل يف السموات واالرض آليات لقوم يتقون‬:‫يونس‬
(Surah) Yunusas: Surely in the interchange of the night and the day, and whatever Allah has
Created in the skies and the earth, there are Signs for a people who are fearing [10:6].
101 ‫ قل انظروا ماذا يف السموات واالرض وما تغين اآليات والنذر عن قوم ال يؤمنون‬:" ‫" وقال‬
And Heazwj Said: Say: ‘Look at what is in the skies and the earth, and the Signs and the
warners do not avail a people not believing [10:101].
‫ اهلل الذي رفع السموات بغري عمد تروهنا مث استوى على العرش وسخر الشمس والقمر كل جيري الجل مسمى يدبر االمر‬:‫الرعد‬
* ‫يفصل اآليات لعلكم بلقاء ربكم توقنون‬
(Surah) Al Ra’ad: Allah is the One Who Raised the skies without a pillar you can see. Then
He Established upon the Throne, and He Subdued the sun and the moon, each flowing to a
Page 25 of 405
Specified term. He Regulates the affair Clarifying the Signs, perhaps they would be
convinced of meeting their Lord [13:2].
‫وهو الذي مد االرض وجعل فيها رواسي وأهنارا ومن كل الثمرات جعل فيها زوجني اثنني يغشي الليل النهار إن يف ذلك آليات‬
* ‫لقوم يتفكرون‬
And He is the One Who Extended the earth and Made therein mountains and rivers. And
from each of the fruits He Made two pairs in these. He Makes the night to cover the day.
Surely in that are Signs for a people who ponder [13:3].
‫ويف االرض قطع متجاورات وجنات من أعناب وزرع وخنيل صنوان وغري صنوان يسقى مباء واحد ونفضل بعضها على بعض يف‬
4 - 2 ‫االكل إن يف ذلك آليات لقوم يعقلون‬
And in the earth, there are neighbouring tracts and gardens of grapes cultivated, and
single-rooted palm trees other than single-rooted, being irrigated by one water source,
and We Prefer some of it upon the others regarding the eating. Surely, in that there are
Signs for a people using their intellects [13:4].
‫ اهلل الذي خلق السموات واالرض وأنزل من السماء ماء فأخرج به من الثمرات رزقا لكم وسخر لكم الفلك لتجري يف‬:‫ابراهيم‬
*‫البحر بأمره وسخر لكم االهنار‬
(Surah) Ibrahimas: Allah is the One Who Created the skies and the earth, and Sent down
water from the sky, and He Extract by it the fruits being a sustenance for you. And He
Subdued for you the ships to flow in the sea by His Command, and Subdued the rivers for
you [14:32].
* ‫وسخر لكم الشمس والقمر دائبني وسخر لكم الليل والنهار‬
And He Subdued for you the sun and the moon constantly pursuing their courses, and
Subdued for you the night and the day [14:33].
34 - 32 ‫وآتيكم من كل ما سألتموه وإن تعدوا نعمة اهلل ال حتصوها إن االنسان لظلوم كفار‬
And He Gives you from all that you ask Him for, and if you were to count the Favours of
Allah, you would not (be able to) number these. Surely the human being is unjust,
ungrateful [14:34].
* ‫ ولقد جعلنا يف السماء بروجا وزيناها للناظرين‬:‫احلجر‬
And We have Made constellations to be in the sky and Adorned it for the spectators
[15:16].
* ‫وحفظناها من كل شيطان رجيم‬
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And We Guard these against every Pelted Satan [15:17].
* ‫إال من اسرتق السمع فأتبعه شهاب مبني‬
Except one who steals the hearing, so there pursued him a visible flame [15:18].
* ‫واالرض مددناها و ألقينا فيها رواسي وأنبتنا فيها من كل شئ موزون‬
And the earth - We Extended it and Cast mountains to be therein and Grew therein from
every suitable thing [15:19].
* ‫وجعلنا لكم فيها معايش ومن لستم له برازقني‬
And We Made livelihood to be in it for you and ones you are not the sustainers for [15:20].
* ‫وإن من شئ إال عندنا خزائنه وما ننزله إال بقدر معلوم‬
And there is not a thing except in Our Presence is its store, and We do not Send it down
except by a known measure [15:21].
* ‫وأرسلنا الرياح لواقح فأنزلنا من السماء ماء فأسقيناكموه وما أنتم له خبازنني‬
And We Send the winds for fertilisation and We Send down water from the sky, so We
Quench you, and you are not the keepers for its storage [15:22].
23 – 16 ‫وإنا لنحن حنيي ومنيت وحنن الوارثون‬
And surely (it is) for Us. We Cause to live and We Cause to die and We are the Inheritors
[15:23].
* ‫ خلق االنسان من نطفة فإذا هو خصيم مبني‬:‫النحل‬
(Surah) Al Nahl - He Created the human being from a seed, but then he is an open
contender [16:4].
* ‫واالنعام خلقها لكم فيها دفء ومنافع ومنها تأكلون‬
And the cattle, He Created these for you. In these you have warm clothing and benefits,
and from these you are eating [16:5].
* ‫ولكم فيها مجال حني ترحيون وحني تسرحون‬
And for you is beauty in these when you are bringing them in (to rest) and when you are
taking them out (to pasture) [16:6].
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* ‫و حتمل أثقالكم إىل بلد مل تكونوا بالغيه إال بشق االنفس إن ربكم لرؤوف رحيم‬
And they carry your loads to cities you could not reach except with difficulties of the self.
Surely your Lord is Kind, Merciful [16:7].
8 - 4 ‫واخليل والبغال واحلمري لرتكبوها وزينة وخيلق ما ال تعلمون‬
And (Created) the horses and the mules and the donkeys for you to ride these and as an
adornment, and He Created what you do not know (about) [16:8].
* ‫ هو الذي أنزل من السماء ماء لكم منه شراب ومنه شجر فيه تسيمون‬:" ‫" وقال تعاىل‬
And the Exalted Said: He is the One Who Sends down water from the sky for you; from it
(you drink), and from it trees (grow), wherein you are pasturing [16:10].
* ‫ينبت لكم به الزرع والزيتون والنخيل واالعناب ومن كل الثمرات إن يف ذلك آلية لقوم يتفكرون‬
With it He Grows for you the crops, and the olives, and the palm trees, and the grapes, and
from all fruits. Surely in that is a Sign for a people who ponder [16:11].
* ‫وسخر لكم الليل والنهار والشمس والقمر والنجوم مسخرات بأمره إن يف ذلك آليات لقوم يعقلون‬
And He Made subservient for you the night, and the day, and the sun, and the moon; and
the stars are made subservient by His Command. Surely there are signs in this for a people
who use their intellects [16:12].
* ‫وما ذرأ لكم يف االرض خمتلفا ألوانه إن يف ذلك آلية لقوم يذكرون‬
And what He has Multiplied for you in the earth of various types. Surely in that is a Sign
for a people who are mindful [16:13].
‫وهو الذي سخر البحر لتأكلوا منه حلما طريا وتستخرجوا منه حلية تلبسوهنا وترى الفلك مواخر فيه ولتبتغوا من فضله ولعلكم‬
* ‫تشكرون‬
And He is the One Who Made the sea subservient for you to be eating fresh flesh from it,
and (for) you to extract ornaments from it to wear, and you see the ships cleaving in it,
and for you to seek His Grace, and perhaps you would be grateful [16:14].
* ‫وألقى يف االرض رواسي أن متيد بكم وأهنارا وسبال لعلكم هتتدون‬
And He Cast firm mountains in the earth lest it shakes with you, and rivers and roads,
perhaps you may go aright [16:15].
16 - 10 ‫وعالمات وبالنجم هم يهتدون‬
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And directional signs, and by the star they are being guided [16:16].
* ‫ واهلل أنزل من السماء ماء فأحيا به االرض بعد موهتا إن يف ذلك آلية لقوم يسمعون‬:" ‫" وقال تعاىل‬
And the Exalted Said: And Allah Sends down water from the sky, so He Revives the earth by
it after its death. Surely in that is a Sign for a people who listen [16:65].
* ‫وإن لكم يف االنعام لعربة نسقيكم مما يف بطونه من بني فرث ودم لبنا خالصا سائغا للشاربني‬
And surely there is a lesson for you in the cattle. We Quench you from what is in their
bellies – from what is between dung and blood – pure milk, palatable for the drinkers
[16:66].
* ‫ومن مثرات النخيل واالعناب تتخذون منه سكرا ورزقا حسنا إن يف ذلك آلية لقوم يعقلون‬
And from fruits of the palms and the grapes, you are taking intoxicants from it and a
goodly sustenance. Surely in that there is a Sign for people using their intellects [16:67].
* ‫وأوحى ربك إىل النحل أن اختذي من اجلبال بيوتا ومن الشجر ومما يعرشون‬
And your Lord Revealed unto the bee saying: “Take houses from the mountains and from
the trees and from what they are constructing [16:68].
‫مث كلي من كل الثمرات فاسلكي سبل ربك ذلال خيرج من بطوهنا شراب خمتلف ألوانه فيه شفاء للناس إن يف ذلك آلية لقوم‬
*‫يتفكرون‬
Then eat from all the fruits and travel the Way of your Lord submissively’. There comes out
from their bellies a drink of different colours wherein is healing for the people. Surely in
that there is a Sign for a thinking people” [16:69].
70 - 65 ‫واهلل خلقكم مث يتوفيكم ومنكم من يرد إىل أرذل العمر لكيال يعلم بعد علم شيئا إن اهلل عليم قدير‬
And Allah Created you, then He Causes you to die, and from you is one who is returned to
the worst age so that he does not know anything, after knowing. Surely Allah is All-
Knowing, Powerful [16:70].
‫ واهلل جعل لكم من أنفسكم أزواجا وجعل لكم من أزواجكم بنني وحفدة ورزقكم من الطيبات أفبالباطل يؤمنون‬:" ‫" وقال تعاىل‬
72 ‫وبنعمة اهلل هم يكفرون‬
And Allah Made wives for you from yourselves and Made sons to be for you from your
wives, and grandsons, and Graced you from the good things. Is it the falsehood they are
believing in and with the Favour of Allah they are committing Kufr? [16:72].
* ‫ واهلل أخرجكم من بطون امهاتكم ال تعلمون شيئا وجعل لكم السمع واالبصار واالفئدة لعلكم تشكرون‬:" ‫" وقال تعاىل‬
Page 29 of 405
And the Exalted Said: And Allah Extracted you from the bellies of your mothers, you were
not knowing anything, and Made for you the hearing, and the sight, and the heart,
perhaps you would be grateful [16:78].
* ‫أمل يروا إىل الطري مسخرات يف جو السماء ما ميسكهن إال اهلل إن يف ذلك آليات لقوم يؤمنون‬
Are they not looking at the birds controlled in the atmosphere of the sky? What is
withholding them except Allah? Surely in that are Signs for a believing people [16:79].
‫واهلل جعل لكم من بيوتكم سكنا وجعل لكم من جلود االنعام بيوتا تستخفوهنا يوم ظعنكم ويوم إقامتكم ومن أصوافها وأوبارها‬
* ‫وأشعارها أثاثا ومتاعا إىل حني‬
And Allah Made dwellings to be for you from your houses and Made houses to be for you
from the skins of the cattle. You find these light on the day of your departing and the day
of your staying; and from their wool, and their fur, and their hair (you make) furnishings
and a provision for a while [16:80].
‫واهلل جعل لكم مما خلق ظالال وجعل لكم من اجلبال أكنانا وجعل لكم سرابيل تقيكم احلر وسرابيل تقيكم بأسكم كذلك يتم‬
.81 - 78 ‫نعمته عليكم لعلكم تسلمون‬
And Allah Made shades for you from what He Created, and Made shelters for you from the
mountains, and Made garments for you to save you from the heat and garments to save
you from your fighting. Like that He Completes His Favours upon you, perhaps you would
be submitting [16:81].
‫ وجعلنا الليل والنهار آيتني فمحونا آية الليل وجعلنا آية النهار مبصرة لتبتغوا فضال من ربكم ولتعلموا عدد السنني‬:‫االسرى‬
12 ‫واحلساب وكل شئ فصلناه تفصيال‬
(Surah) Al Asra’a: And We Made the night and the day as two Signs, then We Erased the
Sign of the night and We Made the Sign of the day to be visible, for you to seek Grace from
your Lord and for you to know the number of the years and the calculation. And all things,
We have Explained it in detail [17:12].
* ‫ ربكم الذي يزجي لكم الفلك يف البحر لتبتغوا من فضله إنه كان بكم رحيما‬:" ‫" وقال تعاىل‬
Your Lord is He Who Drives on the ships for you in the sea for you to be seeking from His
Grace. Surely, He was always Merciful with you [17:66].
67 ،66 ‫وإذا مسكم الضر يف البحر ضل من تدعون إال إياه فلما جنيكم إىل الرب أعرضتم وكان االنسان كفورا‬
And when harm touches you in the sea, lost are the ones you are calling to except Him. So,
when He Rescues you to the land, you turn away, and the human being was ever
ungrateful [17:67].
Page 30 of 405
* ‫ الذي جعل لكم االرض مهدا وسلك لكم فيها سبال وأنزل من السماء ماء فأخرجنا به أزواجا من نبات شىت‬:‫طه‬
(Surah) Ta Ha: He Who Made the earth an expanse for you and Made pathways for you
therein, and Sent down water from the sky, so He Extracts by it pairs from species of
vegetation [20:53].
* ‫كلوا وارعوا أنعامكم إن يف ذلك آليات الويل النهى‬
Eat and pasture your cattle. Surely in that are Signs for the possessors of intellect [20:54].
55 – 53 ‫منها خلقناكم وفيها نعيدكم ومنها خنرجكم تارة أخرى‬
From it We Created you and into it We will Return you, and from it We will Extract you
once again [20:55].
* ‫ أومل ير الذين كفروا أن السموات واالرض كانتا رتقا ففتقنامها وجعلنا من املاء كل شئ حي أفال يؤمنون‬:‫االنبياء‬
(Surah) Al Anbiya: Or do they not see, those who are committing Kufr, that the skies and
the earth were joined up, and We Separated them? And We Made from the water, all
living things, so will they not believe? [21:30].
* ‫وجعلنا يف االرض رواسي أن متيد هبم وجعلنا فيها فجاجا سبال لعلهم يهتدون‬
And We Made stable mountains in the earth lest it might shake with them, and We have
made therein wide ways perhaps they would be guided [21:31].
* ‫وجعلنا السماء سقفا حمفوظا وهم عن آياهتا معرضون‬
And We Made the sky a guarding ceiling, and (yet) they are turning aside from its Signs
[21:32].
33 – 30 ‫وهو الذي خلق الليل والنهار والشمس والقمر كل يف فلك يسبحون‬
And He is the One Who Created the night and the day, and the sun and the moon; all
floating in their orbits [21:33].
* ‫ وأنزلنا من السماء ماء بقدر فأسكناه يف االرض وإنا على ذهاب به لقادرون‬:‫املؤمنون‬
(Surah) Al Mominoun: And We send down water from the sky by a measurement, so We
Settle it in the earth, and We are Able upon Doing away with it [23:18]
* ‫فأنشأنا لكم به جنات من خنيل وأعناب لكم فيها فواكه كثرية ومنها تأكلون‬
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Then We Grow gardens of palms trees and grapes by it for you, wherein are many fruits,
and from these you are eating [23:19]
* ‫وشجرة خترج من طور سيناء تنبت بالدهن وصبغ لآلكلني‬
And a tree coming out from (mount) Toor of Sinai, growing with the oil and a relish for the
eaters [23:20]
* ‫وإن لكم يف االنعام لعربة نسقيكم مما يف بطوهنا ولكم فيها منافع كثرية ومنها تأكلون‬
And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and
for you there are many benefits, and from these you are eating [23:21]
" 22 - 18 ‫و عليها وعلى الفلك حتملون‬
And upon these and upon the ships you are being carried [23:22]
* ‫ وهو الذي ذرأكم يف االرض وإليه حتشرون‬:" ‫وقال تعاىل‬
And is the One Who Multiplied you in the earth, and to Him you will be gathering [23:79]
" 80 ،79 ‫وهو الذي حيىي ومييت وله اختالف الليل والنهار أفال تعقلون‬
And is the One Who Gives life and Causes to die, and for him is the interchanging of the
night and the day; are you not using your intellects? [23:80]
* ‫ قل ملن االرض ومن فيها إن كنتم تعلمون‬:" ‫وقال تعاىل‬
Say: ‘For whom is the earth and the ones there, if you were knowing?’ [23:84]
* ‫سيقولون هلل قل أفال تذكرون‬
They will be saying, ‘For Allah’. Say: ‘So why are you not minding?’ [23:85]
* ‫قل من رب السموات السبع ورب العرش العظيم‬
Say: ‘Who is Lord of the seven skies and Lord of the Magnificent Throne?’ [23:86]
* ‫سيقولون هلل قل أفال تتقون‬
They will be saying, ‘(This is) Allah's’. Say: ‘So why are you not fearing?’ [23:87]
* ‫قل من بيده ملكوت كل شئ وهو جيري وال جيار عليه إن كنتم تعلمون‬
Page 32 of 405
Say: ‘In Whose Hand is the Kingdom of all things, and he Shelters and is not sheltered
against, if you were knowing?’ [23:88]
89 - 84 ‫سيقولون هلل قل فأىن تسحرون‬
They will be saying, ‘(This is) Allah's. Say: ‘So why are you then deluded?’ [23:89]
*‫ أمل تر أن اهلل يسبح له من يف السموات واالرض والطري صافات كل قد علم صالته وتسبيحه واهلل عليم مبا يفعلون‬:‫النور‬
(Surah) Al Noor: Do you not see that Allah, there Glorify to Him the ones in the skies and
the earth, and the birds in rows? Each has known its Salat and its Glorification, and Allah
is All-Knowing with what they are doing [24:41]
* ‫وهلل ملك السموات واالرض وإىل اهلل املصري‬
And for Allah is the Kingdom of the skies and the earth, and to Allah is the destination
[24:42]
‫أمل تر أن اهلل يزجي سحابا مث يؤلف بينه مث جيعله ركاما فرتى الودق خيرج من خالله وينزل من السماء من جبال فيها من برد‬
* ‫فيصيب به من يشاء ويصرفه عمن يشاء يكاد سنابرقه يذهب باالبصار‬
Do you not see that Allah Drives the clouds? Then He Composes between it, then Makes it
piled up, so you see the rain coming out from its midst and descends from the sky on a
mountain wherein is hail. So He Hits the ones He so Desires to and Turns it away from the
ones He so Desires to. The flash of its lightning almost takes away the sight [24:43]
* ‫يقلب اهلل الليل والنهار إن يف ذلك لعربة الوىل االبصار‬
Allah Alternates the night and the day. There is a lesson in this for the ones with insight
[24:44]
‫واهلل خلق كل دابة من ماء فمنهم من ميشي على بطنه ومنهم من ميشي على رجلني ومنهم من ميشى على أربع خيلق اهلل ما يشاء‬
45 - 41 ‫إن اهلل على كل شئ قدير‬
And Allah Created every creature from water. So from them is one who walks upon its
belly, and from them is one who walks upon two legs, and from them is one who walks
upon four. Allah Creates whatever He so Desires to. Surely, Allah is Able upon all things
[24:45]
* ‫ أمل تر إىل ربك كيف مد الظل ولو شاء جلعله ساكنا مث جعلنا الشمس عليه دليال‬:‫الفرقان‬
Do you not look at your Lord how He Extends the shade? And had he so Desired, He would
have Made it stationary. Then We Made the sun as an indicator upon it [25:45]
Page 33 of 405
* ‫مث قبضناه إلينا قبضا يسريا‬
Then We Seize it to Ourselves with an easy seizure [25:46]
* ‫وهو الذي جعل لكم الليل لباسا والنوم سباتا وجعل النهار نشورا‬
And He is the One Who Made the night as an apparel for you, and the sleep as rest, and
Made the day as a resurrection [25:47]
* ‫وهو الذي أرسل الرياح بشرا بني يدي رمحته وأنزلنا من السماء ماء طهورا‬
And He is the One Who Sends the winds as glad tidings before His Mercy. And We Send
down clean water from the sky [25:48]
" 49 - 45 ‫لنحيي به بلدة ميتا ونسقيه مما خلقنا أنعاما وأناسي كثريا‬
In order to revive by it a dead land, and We Quench it from what We Created, cattle and a
lot of people [25:49]
* ‫ وهو الذي مرج البحرين هذا عذب فرات وهذا ملح اجاج وجعل بينهما برزخا وحجرا حمجورا‬:" ‫وقال تعاىل‬
And the Exalted Said: And He is the One Who Released the two oceans – this one fresh,
sweet, and this one salty, bitter; and We Made to be between the two, a barrier and a
partition of quarantine [25:53]
54 ،53 ‫وهو الذي خلق من املاء بشرا فجعله نسبا وصهرا و كان ربك قديرا‬
And He it is Who Created a person from the water, so He Made for him relationships of
lineage and marriage; and your Lord was always Powerful [25:54]
* ‫ تبارك الذي جعل يف السماء بروجا وجعل فيها سراجا وقمرا منريا‬:" ‫" وقال تعاىل‬
Blessed is He Who Made the constellations in the skies and Made therein a lamp and a
shining moon [25:61]
62 ،61 ‫وهو الذي جعل الليل والنهار خلفة ملن أراد أن يذكر أو أراد شكورا‬
And He is the One Who Made the night and the day in succession (to each other), for the
one who intends to do Zikr or intends gratefulness [25:62]
* ‫ أو مل يروا إىل االرض كم أنبتنا فيها من كل زوج كرمي‬:‫الشعراء‬
(Surah) Al Shoara: Or do they not look at the earth, how many of every noble kind of pairs
We have Grown therein? [26:7]
Page 34 of 405
8 ،7 ‫إن يف ذلك آلية وما كان أكثرهم مؤمنني‬
Surely, there is a Sign in that, but most of them are not Momineen [26:8]
* ‫ قل أرأيتم إن جعل اهلل عليكم الليل سرمدا إىل يوم القيمة من إله غري اهلل يأتيكم بضياء أفال تسمعون‬:‫القصص‬
(Surah) Al Qasas: Say: ‘Can you see, if Allah were to Make the night to be upon you
incessantly up to the Day of Judgment, which god apart from Allah can come to you will
light? Are you not listening?’ [28:71]
* ‫قل أرأيتم إن جعل اهلل عليكم النهار سرمدا إىل يوم القيمة من إله غري اهلل يأتيكم بليل تسكنون فيه أفال تبصرون‬
Say: ‘Can you see, if Allah were to Make the day to be upon you incessantly up to the Day
of Judgment, which god apart from Allah can come to you with night you can be resting
in? Are you not seeing?’ [28:72]
73 - 71 ‫ومن رمحته جعل لكم الليل والنهار لتسكنوا فيه ولتبتغوا من فضله ولعلكم تشكرون‬
And from His Mercy, He Made for you the night and the day for you so rest during it and to
be seeking from His Grace, and perhaps you would be thankful [28:73]
44 ‫ خلق اهلل السموات واالرض باحلق إن يف ذلك آلية للمؤمنني‬:‫العنكبوت‬
(Surah) Al Ankabout: Allah Created the skies and the earth with the Truth; Surely in that
there is a Sign for the Momineen [29:44]
‫ ولئن سألتهم من نزل من السماء ماء فأحيا به االرض من بعد موهتا ليقولن اهلل قل احلمد هلل بل أكثرهم ال‬:" ‫" وقال تعاىل‬
63 ‫يعقلون‬
And the Exalted Said: And if you were to ask them: ‘Who Sends down the water from the
sky, so the earth is revived by it from after its death?’ They would be saying, ‘Allah’. Say:
‘The Praise is for Allah’. But, most of them do not understand [29:63]
65 ‫ فإذا ركبوا يف الفلك دعوا اهلل خملصني له الدين فلما جنيهم إىل الرب إذا هم يشركون‬:" ‫" وقال تعاىل‬
So, when they sail in the ship, they supplicate to Allah, being sincere to Him of the
Religion. But when He Rescues them to the land, then they are associating (others with
Him) [29:65]
* ‫ ومن آياته أن خلقكم من تراب مث إذا أنتم بشر تنتشرون‬:‫الروم‬
(Surah) Al Room: And from His Signs is that He Created you from soil, then you are human
beings, scattered (far and wide) [30:20]
Page 35 of 405
* ‫ومن آياته أن خلق لكم من أنفسكم أزواجا لتسكنوا إليها وجعل بينكم مودة ورمحة إن يف ذلك آليات لقوم يتفكرون‬
And from His Signs is that He Created for you spouses from yourselves that you may find
rest in them, and He Made cordiality and mercy to be between you. Surely, in that there
are Signs for a people who ponder [30:21]
* ‫ومن آياته خلق السموات واالرض واختالف ألسنتكم وألوانكم إن يف ذلك آليات للعاملني‬
And from His Signs is the Creation of the skies and the earth and the diversity of your
tongues and your colours. Surely there are Signs in that for the learned [30:22]
* ‫ومن آياته منامكم بالليل والنهار وابتغاؤكم من فضله إن يف ذلك آليات لقوم يسمعون‬
And from His Signs is your sleeping at night and the day, and your seeking His Grace.
Surely there are Signs in that for a people who listen [30:23]
* ‫ومن آياته يريكم الربق خوفا وطمعا وينزل من السماء ماء فيحيي به االرض بعد موهتا إن يف ذلك آليات لقوم يعقلون‬
And from His Signs is that He Shows you the lightning for fear and for hope, and Sends
down water from the clouds, so He Revives the earth by it after its death. Surely there are
Signs in that for a people using their intellects [30:24]
* ‫ومن آياته أن تقوم السماء واالرض بأمره مث إذا دعاكم دعوة من االرض إذا أنتم خترجون‬
And from His Signs is standing of the sky and the earth by His Command. Then when He
will Call you with a Call from the earth, then you will be coming out [30:25]
26 - 20 ‫وله من يف السموات واالرض كل له قانتون‬
And for Him are the ones in the skies and the earth. All are humbly obedient to him [30:26]
‫ ومن آياته أن يرسل الرياح مبشرات وليذيقكم من رمحته ولتجري الفلك بأمره ولتبتغوا من فضله ولعلكم‬:" ‫" وقال عزوجل‬
46 ‫تشكرون‬
And from His Signs is that He Sends the winds as glad tidings for Him to Make you taste
His Mercy, and for you to sail the ships by His Command, and for you to seek from His
Grace, and perhaps you would be thankful [30:46]
‫ اهلل الذي يرسل الرياح فتثري سحابا فيبسطه يف السماء كيف يشاء وجيعله كسفا فرتى الودق خيرج من خالله فإذا‬:" ‫" وقال تعاىل‬
* ‫أصاب به من يشاء من عباده إذا هم يستبشرون‬
Allah is the One Who Sends the winds, so they raise clouds. Then He Extends them in the
sky however He so Desires to. And He Makes these as fragments, so you will see the drizzle
Page 36 of 405
coming out from its midst. Then, when He Pours it upon ones He so Desires to from His
servant, then they are happy [30:48]
‫وإن كانوا من قبل أن ينزل عليهم من قبله ملبلسني‬
And surely, before its descent upon them, they were in despair from it [30:49]
50 - 48 ‫* فانظر إىل آثار رمحت اهلل كيف حييي االرض بعد موهتا إن ذلك حملىي املوتى وهو على كل شئ قدير‬
So, look at the impact of the Mercy of Allah, how He Revives the land after its death.
Surely that (is Allah), Reviver of the dead, and He is Able upon all things [30:50]
‫ أهلل الذي خلقكم من ضعف مث جعل من بعد ضعف قوة مث جعل من بعد قوة ضعفا وشيبة خيلق ما يشاء وهو‬:" ‫" وقال تعاىل‬
54 ‫العليم القدير‬
And the Exalted Said: Allah is the One Who Created you from (a state of) weakness, then
He Made strength to be from after weakness, then He Makes weakness and grey hair to
be from after strength. He Creates whatever He so Desires to, and He is the Knower, the
Powerful [30:54]
‫ خلق السموات بغري عمد تروهنا وألقى يف االرض رواسي أن متيد بكم وبث فيها من كل دابة وأنزلنا من السماء ماء فأنبتنا‬:‫لقمان‬
* ‫فيها من كل زوج كرمي‬
(Surah) Luqman: He Created the skies without pillars you can see, and Cast mountains in
the earth lest it shakes with you all, and Sent therein every (kind of) animal; and We Send
down water from the sky, so We Grow therein from every noble pair [31:10]
11 ،10 ‫هذا خلق اهلل فأروين ماذا خلق الذين من دونه بل الظاملون يف ضالل مبني‬
‘This is Allah’s creation, so show me what those besides Him have created’. But, the unjust
are in manifest error [31:11]
‫ أمل تر أن اهلل يوا الليل يف النهار ويوا النهار يف الليل وسخر الشمس والقمر كل جيري إىل أجل مسمى وأن اهلل‬:" ‫" وقال تعاىل‬
* ‫مبا تعملون خبري‬
Do you not see that Allah Merges the night into the day and Merges the day into the
night, and Subdued the sun and the moon? Each flows to a specified term, and surely Allah
is Aware of what you are doing [31:29]
* ‫ذلك بأن اهلل هو احلق وأن ما يدعون من دونه الباطل وأن اهلل هو العلي الكبري‬
That is because Allah, He is the Truth, and that what they are supplicating to from besides
Him, is the falsehood, and surely Allah, He is the Exalted, the Great [31:30]
Page 37 of 405
* ‫أمل تر أن الفلك جتري يف البحر بنعمت اهلل لرييكم من آياته إن يف ذلك آليات لكل صبار شكور‬
Do you not see that the ships sail in the sea by a Favour of Allah, for Him to Show you His
Signs? Surely, there are Signs in that for every patient, grateful one [31:31]
29 ‫وإذا غشيهم موج كالظلل دعوا اهلل خملصني له الدين فلما جناهم إىل الرب فمنهم مقتصد وما جيحد بآياتنا إال كل ختار كفور‬
32 -
And whenever a wave overwhelms them like a canopy, they supplicate to Allah, being
sincere to Him in the Religion. But when He Rescues them to the land, then from them are
moderates ones; and none denies Our Signs except every treacherous, ungrateful one
[31:32]
27 ‫ أو مل يروا أنا نسوق املاء إىل االرض اجلرز فنخرج به زرعا تأكل منه أنعامهم وأنفسهم أفال يبصرون‬:‫التنزيل‬
(Surah Al Tanzeel): Or do they not see that We Drive the water to a barren land, then We
Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not
see? [32:27]
‫ احلمد هلل فاطر السموات واالرض جاعل املالئكة رسال أويل أجنحة مثىن وثالث ورباع يزيد يف اخللق ما يشاء إن اهلل على‬:‫فاطر‬
* ‫كل شئ قدير‬
(Surah) Faatir: The Praise is for Allah, Originator of the skies and the earth, Maker of the
Angels as primary messengers, two-winged, and three, and four. He Increases in the
creation whatever He so Desires to. Surely, Allah is Able upon all things [35:1]
" 2 ،1 ‫ما يفتح اهلل للناس من رمحة فال ممسك هلا وما ميسك فال مرسل له من بعده وهو العزيز احلكيم‬
Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever
He Withholds, there is no sender to him from after Him, and He is the Mighty, the Wise
[35:2]
11 ‫ واهلل خلقكم من تراب مث من نطفة مث جعلكم أزواجا‬:" ‫وقال تعاىل‬
And Allah Created you from soil, then from a seed, then He Made you pairs. [35:11]
‫ أمل تر أن اهلل أنزل من السماء ماء فأخرجنا به مثرات خمتلفا ألواهنا ومن اجلبال جدد بيض ومحر خمتلف ألواهنا‬:" ‫" وقال تعاىل‬
* ‫وغرابيب سود‬
And the Exalted Said: Do you not see that Allah Sends down water from the sky, then We
Bring out by it fruits of different colours, and from the mountain tracts – white, and red, of
various colours, and shades of black? [35:27]
Page 38 of 405
28 ،27 ‫ومن الناس والدواب واالنعام خمتلف ألوانه كذلك إمنا خيشى اهلل من عباده العلماء‬
And from the people, and beasts and cattle are various species of it, similar to that. But
rather, Allah is feared by those from His knowledgeable servants. [35:28]
* ‫ وآية هلم االرض امليتة أحييناها وأخرجنا منها حبا فمنه يأكلون‬:‫يس‬
(Surah) Yaseen: And a Sign for them is the dead ground. We Revive it and Extract seeds
from it, so they are eating from it [36:33]
* ‫وجعلنا فيها جنات من خنيل وأعناب وفجرنا فيها من العيون‬
And We Make therein gardens of palms and grapevines, and We Make springs to gush
forth in it [36:34]
* ‫ليأكلوا من مثره وما عملته أيديهم أفال يشكرون‬
For them to eat from its fruits, and what their hands had not worked for. So will they not
be thankful? [36:35]
* ‫سبحان الذي خلق االزواج كلها مما تنبت االرض ومن أنفسهم ومما ال يعلمون‬
Glory be to Him Who Created the pairs of all things, from what the earth grows, and from
their own selves, and from what they do not know [36:36]
* ‫وآية هلم الليل نسلخ منه النهار فإذا هم مظلمون‬
And a Sign to them is the night. We Withdraw the day from it, so then they are in
darkness [36:37]
* ‫و الشمس جتري ملستقر هلا ذلك تقدير العزيز العليم‬
And the sun flows to a term Appointed for it. That is an Ordainment of the Mighty, the
Knower [36:38]
* ‫والقمر قدرناه منازل حىت عاد كالعرجون القدمي‬
And the moon, We Measure stages for it until it returns to be like the old palm branch
[36:39]
* ‫ال الشمس ينبغي هلا أن تدرك القمر وال الليل سابق النهار وكل يف فلك يسبحون‬
The sun, it is not befitting for it that it should overtake the moon, nor for the night to
precede the day, and all are floating in an orbit [36:40]
Page 39 of 405
* ‫وآية هلم أنا محلنا ذريتهم يف الفلك املشحون‬
And a Sign to them - We Carry their offspring in the laden ship [36:41]
* ‫وخلقنا هلم من مثله ما يركبون‬
And We Created for them the like of it, what they are riding upon [36:42]
* ‫وإن نشأ نغرقهم فال صريخ هلم وال هم ينقذون‬
And if We so Desire, We can Drown them, then there will be no responder to them, nor
would they be rescued [36:43]
44 - 33 ‫إال رمحة منا و متاعا إىل حني‬
But (it is) a Mercy from Us and an enjoyment for a while [36:44]
* ‫ أو مل يروا أنا خلقنا هلم مما عملت أيدينا أنعاما فهم هلا مالكون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Or do they not see that We Created cattle for them from what Our
Hands Worked, so they are owners of these? [36:71]
* ‫وذللناها هلم فمنها ركوهبم ومنها يأكلون‬
And We Humbled these for them, so from these they are riding upon, and from these they
are eating [36:72]
" 73 - 71 ‫وهلم فيها منافع ومشارب أفال يشكرون‬
And for them are benefits therein and drinks, so will they not be grateful? [36:73]
77 ‫ أومل ير االنسان أنا خلقناه من نطفة فإذا هو خصيم مبني‬:" ‫وقال سبحانه‬
And the Glorious Said: Does not the human being see that We Created him from a seed? So
(now) he is an open disputant? [36:77]
11 ‫ فاستفتهم أهم أشد خلقا أم من خلقنا إنا خلقناهم من طني الزب‬:‫الصافات‬
(Surah) Al Saafat: So, ask them, are they stronger as a creation or (other) ones We
Created? We Created them from sticky clay [37:11]
‫ خلق السموات واالرض باحلق يكور الليل على النهار ويكور النهار على الليل وسخر الشمس والقمر كل جيري الجل‬:‫الزمر‬
* ‫مسمى أال هو العزيز الغفار‬
Page 40 of 405
(Surah) Al Zumar: He Created the skies and the earth by the Truth. He Wraps the night
upon the day, and Wraps the day upon the night, and He subjugated the sun and the
moon, each flowing to a specified term. Indeed! He is the Mighty, the Forgiver [39:5]
‫خلقكم من نفس واحدة مث جعل منها زوجها وأنزل لكم من االنعام مثانية أزواج خيلقكم يف بطون أمهاتكم خلقا من بعد خلق‬
6 ،5 ‫يف ظلمات ثالث ذلكم اهلل ربكم له امللك ال إله إال هو فأىن تصرفون‬
He Created you from a single soul, then Made its pair from it, and Sent down for you eight
pairs of the cattle. He Created you in the bellies of your mothers a creation from after a
creation in triple darkness. That is Allah, your Lord! For Him is the kingdom. There is no
god except Him, so why are you turning away? [39:6]
‫ أمل تر أن اهلل أنزل من السماء ماء فسلككم ينابيع يف االرض مث خيرج به زرعا خمتلفا ألوانه مث يهيج فرتاه مصفرا مث‬:" ‫" وقال تعاىل‬
21 ‫جيعله حطاما إن يف ذلك لذكرى الويل االلباب‬
Do you not see that Allah Sends down water from the sky, then Flows it as springs in the
earth? Then He Brings out by it a variety of plants of different colours. Then it withers, so
you see it as pale. Then He Makes it fragmented. Surely in that is a reminder for the ones
of understanding [39:21]
13 ‫ هو الذي يريكم آياته وينزل لكم من السماء رزقا وما يتذكر إال من ينيب‬:‫املؤمن‬
(Surah) Al Momin: He is the One Who Shows you His Signs and Sends down for you,
sustenance from the sky, and none heed except the penitent (repentant) one [40:13]
‫ اهلل الذي جعل لكم الليل لتسكنوا فيه والنهار مبصرا إن اهلل لذو فضل على الناس ولكن أكثر الناس ال يشكرون‬:" ‫" وقال تعاىل‬
*
Allah is the One Who Made for you the night for you to rest in, and the day to visualise.
Surely, Allah is with Grace upon the people, but most of the people are not grateful [40:61]
* ‫ذلكم اهلل ربكم خالق كل شئ ال إله إال هو فأىن تؤفكون‬
That is Allah, your Lord, the Creator of all things. There is no god except Him, so why are
you deluded? [40:62]
* ‫كذلك يؤفك الذين كانوا بآيات اهلل جيحدون‬
Like that are deluded, those who fought against the Signs of Allah [40:63]
‫اهلل الذي جعل لكم االرض قرارا والسماء بناء وصوركم فأحسن صوركم ورزقكم من الطيبات ذلكم اهلل ربكم فتبارك اهلل رب‬
*‫العاملني‬
Page 41 of 405
Allah is the One Who Made the earth for you for settlement, and the sky as a canopy, and
Fashioned you, so excellent is your image, and Sustained you from the good things. That is
Allah, your Lord. Blessed is Allah, Lord of the worlds [40:64]
* ‫هو احلي ال إله إال هو فادعوه خملصني له الدين احلمد هلل رب العاملني‬
He is the Living. There is no god except Him, therefore supplicate to Him, being sincere to
Him in Religion. The Praise is for Allah, Lord of the worlds [40:65]
* ‫قل إين هنيت أن أعبد الذين تدعون من دون اهلل ملا جاءين البينات من ريب وامرت أن اسلم لرب العاملني‬
Say: ‘I am Forbidden to worship those you are supplicating to from besides Allah, when
the clear proofs from my Lord have already come to me, and I am Commanded to submit
to the Lord of the Worlds [40:66]
‫هو الذي خلقكم من تراب مث من نطفة مث من علقة مث خيرجكم طفال مث لتبلغوا أشدكم مث لتكونوا شيوخا ومنكم من يتوىف من‬
* ‫قبل ولتبلغوا أجال مسمى ولعلكم تعقلون‬
He is the One Who Created you from soil, then from a seed, then from a cloth, then He
Extracted you as a child, then you reached your adulthood, then you became old. And from
you is one He Caused to die from before, and for you to reach a specified term, and
perhaps you would use your intellects [40:67]
68 - 61 ‫هو الذي حييي ومييت فإذا قضى أمرا فإمنا يقول له كن فيكون‬
He is the One Who Revives and Causes to die. So, whenever He Decrees a matter, so rather
He is Saying to it: “Be!” And it comes into being [40:68]
* ‫ اهلل الذي جعل لكم االنعام لرتكبوا منها ومنها تأكلون‬:" ‫" وقال عزوجل‬
Allah is the One Who Made for you the cattle in order for you to ride from these, and from
these you are eating [40:79]
* ‫ولكم فيها منافع ولتبلغوا عليها حاجة يف صدوركم وعليها وعلى الفلك حتملون‬
And there are benefits in these for you, and for you to reach upon these to your needs
which are in your chests, and upon these and upon the ships you are being carried [40:80]
81 - 79 ‫ويريكم آياته فأي آيات اهلل تنكرون‬
And He shows you His Signs, so which of the Signs of Allah will you be denying? [40:81]
* ‫ قل أئنكم لتكفرون بالذي خلق االرض يف يومني وجتعلون له أندادا ذلك رب العاملني‬:‫السجدة‬
Page 42 of 405
(Surah) Al Sajdah (Fussilat): Say: ‘You are disbelieving in the One Who Created the earth in
two periods, and you are setting up equals to Him? That is Lord of the worlds [41:9]
* ‫وجعل فيها رواسي من فوقها وبارك فيها وقدر فيها أقواهتا يف أربعة أيام سواء للسائلني‬
And He Made in it mountains from above it, and He Blessed therein, and Measured out its
livelihoods (to be) in it in four periods, complete for the seekers [41:10]
* ‫مث استوى إىل السماء وهي دخان فقال هلا ولالرض ائتيا طوعا أو كرها قالتا أتينا طائعني‬
Then He Directed Himself to the sky and it was a smoke, so He Said to it and to the earth:
“Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11]
12 - 9 ‫فقضيهن سبع مسوات يف يومني وأوحى يف كل مساء أمرها وزينا السماء الدنيا مبصابيح وحفظا ذلك تقدير العزيز العليم‬
So, He Ordained them to be seven skies in two periods, and Revealed in every sky, its
regulation. And We Adorned the sky of the world with lamps and Guarded it. That is a
Decree of the Mighty, the Knowing [41:12]
* ‫ سنريهم آياتنا يف اآلفاق ويف أنفسهم حىت يتبني هلم أنه احلق أو مل يكف بربك أنه على كل شئ شهيد‬:" ‫" وقال تعاىل‬
And the Exalted Said: We will be Showing them Our Signs in the horizons and within their
own selves, until it becomes clear to them that it is the Truth. Or, does is not suffice that
your Lord is a Witness upon all things? [41:53]
54 ،53 ‫أال إهنم يف مرية من لقاء رهبم أال إنه بكل شئ حميط‬
Indeed! They are in doubt of meeting their Lord. Indeed! He Encompasses all things [41:54]
11 ‫ فاطر السموات واالرض جعل لكم من أنفسكم أزواجا ومن االنعام أزواجا يذرؤكم فيه‬:‫محعسق‬
Originator of the skies and the earth. He Made for your (comfort) mates for you from
among yourselves, and also mates of the cattle, multiplying you thereby. [42:11]
29 ‫ ومن آياته خلق السموات واالرض وما بث فيهما من دابة وهو على مجعهم إذا يشاء قدير‬:" ‫" وقال تعاىل‬
And the Exalted Said: And from His Signs is the Creation of the skies and the earth and
whatever from the animals Allah Spreads therein, and He is Able upon the entirety of
them, when He so Desires [42:29]
* ‫ ومن آياته اجلوار يف البحر كاالعالم‬:" ‫" وقال سبحانه‬
And the Glorious Said: And from His Signs are the ships in the sea like the banners [42:32]
Page 43 of 405
* ‫إن يشأ يسكن الريح فيظللن رواكد على ظهره إن يف ذلك آليات لكل صبار شكور‬
If He so Desires, He could Calm the winds, so it would be motionless upon its back. Surely,
there are Signs in that for every patient, grateful one [42:33]
* ‫أو يوبقهن مبا كسبوا ويعف عن كثري‬
Or He could Destroy these due to what they earned, and He Pardons a lot [42:34]
35 - 32 ‫ويعلم الذين جيادلون يف آياتنا ماهلم من حميص‬
And those who are disputing regarding Our Signs may know there is no way out for them
[42:35]
* ‫ ولئن سألتهم من خلق السموات واالرض ليقولن خلقهن العزيز العليم‬:‫الزخرف‬
And if you were to ask them: ‘Who Created the skies and the earth?’ They would be
saying, ‘The Mighty, the Wise Created these’. [43:9]
* ‫الذي جعل لكم االرض مهدا وجعل لكم فيها سبال لعلكم هتتدون‬
The One Who Made the earth as a resting-place for you, and Made therein ways for you,
perhaps you would be Guided [43:10]
* ‫والذي نزل من السماء ماء بقدر فأنشرنا به بلدة ميتا كذلك خترجون‬
And the One Who Sends down water from the sky in a measured way, so We Revive a
dead land by it. Like that you would be coming out (from your graves) [43:11]
* ‫والذي خلق االزواج كلها وجعل لكم من الفلك واالنعام ما تركبون‬
And the One Who Created the pairs, all of them, and Made for you of the ships and the
cattle what you are riding [43:12]
* ‫لتستووا على ظهوره مث تذكروا نعمة ربكم إذا استويتم عليه وتقولوا سبحان الذي سخر لنا هذا وما كنا له مقرنني‬
For you to sit evenly upon their backs. Then remember the Favour of your lord when you
are sitting evenly upon it, and you should be saying, ‘Glory be to the One Who Subjugated
this one for us, and we were not capable for it [43:13]
14 - 9 ‫وإنا إىل ربنا ملنقلبون‬
And we would be returning to our Lord’ [43:14]
Page 44 of 405
* ‫ إن يف السموات واالرض آليات للمؤمنني‬:‫اجلاثية‬
(Surah) Al Jaasiya: Surely in the skies and the earth there are Signs for the Momineen [45:3]
* ‫ويف خلقكم وما يبث من دابة آيات لقوم يوقنون‬
And in your (own) creation, and what He Spread out from animals, there are Signs for a
people who are certain [45:4]
5 - 3 ‫واختالف الليل وال نهار وما أنزل اهلل من السماء من رزق فأحيا به االرض بعد موهتا وتصريف الرياح آيات لقوم يعقلون‬
And the variation of the night and the day, and What sustenance Allah Sends down from
the sky, so He Revives the land by it after its death, and the changing of the winds, are
Signs for a people using their intellects [45:5]
* ‫ اهلل الذي سخر لكم البحر لتجري الفلك فيه بأمره ولتبتغوا من فضله ولعلكم تشكرون‬:" ‫" وقال تعاىل‬
Allah is the One Who Subdued for you the sea in order for the ships to sail in it by His
Command, and for you to seek from His Grace, and perhaps you would be grateful [45:12]
13 ،12 ‫وسخر لكم ما يف السموات وما يف االرض مجيعا منه إن يف ذلك آليات لقوم يتفكرون‬
And He Subdued for you whatever is in the skies and whatever is in the earth altogether
from it. Surely, in that are Signs for a people who think [45:13]
24 ‫ وقالوا ما هي إال حيوتنا الدنيا منوت وحنيا وما يهلكنا إال الدهر وماهلم بذلك من علم إن هم إال يظنون‬:" ‫" وقال سبحانه‬
And the Glorious Said: And they are saying, ‘It is not except our life of the world. We are
dying and we live and nothing destroys us except the time’. And there is no knowledge for
them with that. Surely, they are only guessing [45:24]
* ‫ ويف االرض آيات للموقنني‬:‫الذاريات‬
(Surah) Al Zariyaat: And in the earth there are Signs for the convinced ones [51:20]
21 ،20 ‫ويف أنفسكم أفال تبصرون‬
And within themselves (too). So, will you not see? [51:21]
* ‫ والسماء بنيناها بأيد وإنا ملوسعون‬:" ‫" وقال جل وعال‬
And the Mighty and Majestic Said: And the sky, We Built it by Hand, and We are the
Expanders [51:47]
Page 45 of 405
* ‫واالرض فرشناها فنعم املاهدون‬
And the earth, We Spread it out, so how excellent are the spreaders [51:48]
49 - 47 ‫ومن كل شئ خلقنا زوجني لعلكم تذكرون‬
And from all things, We Created pairs, perhaps you would take heed [51:49]
* ‫ أم خلقوا من غري شئ أم هم اخلالقون‬:‫الطور‬
(Surah) Al Toor: Or were they created from nothing, or are they the creators? [52:35]
36 ،35 ‫أم خلقوا السموات واالرض بل ال يوقنون‬
Or did they create the skies and the earth? But, they are not certain [52:36]
‫ " إىل آخر اآليات‬3 ‫ الرمحن علم القرآن خلق االنسان‬:‫الرمحن‬
The Beneficent [55:1] Taught the Quran [55:2] Created the human being [55:3] – up to the
last Verse.
* ‫ حنن خلقناكم فلوال تصدقون‬:‫" الواقعة‬
(Surah) Al Waqia: We Created you, so why are you not ratifying? [56:57]
* ‫أفرأيتم ما متنون‬
Have you considered what you sow? [56:58]
* ‫ءأنتم ختلقونه أم حنن اخلالقون‬
Is it you that Create it or are We the Creators? [56:59]
* ‫حنن قدرنا بينكم املوت وما حنن مبسبوقني‬
We Ordained death among you and We will not be outrun [56:60]
* ‫على أن نبدل أمثالكم وننشئكم فيما ال تعلمون‬
Nevertheless, We will replace the likes of you and We will Grow you into what you do not
know [56:61]
* ‫ولقد علمتم النشأة االوىل فلوال تذكرون‬
Page 46 of 405
And you have known the first growth, so why are you not taking heed? [56:62]
* ‫أفرأيتم ما حترثون‬
Have you considered what you cultivate? [56:63]
* ‫ءأنتم تزرعونه أم حنن الزارعون‬
Are you its growers or are We the Growers? [56:64]
* ‫لو نشاء جلعلناه حطاما فظلتم تفكهون‬
If We so Desire, We can Make it to be debris, then you would be upset [56:65]
* ‫إنا ملغرمون‬
(Saying), ‘We have been penalised! [56:66]
* ‫بل حنن حمرومون‬
But, we have been deprived!’ [56:67]
* ‫أفرأيتم املاء الذي تشربون‬
Have you considered the water, which you are drinking? [56:68]
* ‫ءأنتم أنزلتموه من املزن أم حنن املنزلون‬
Are you it’s senders from the clouds or are We the Senders? [56:69]
* ‫لو نشاء جعلناه اجاجا فلوال تشكرون‬
If We so Desire, We can Make it salty, so why are you not grateful? [56:70]
* ‫أفرأيتم النار اليت تورون‬
Have you considered the fire, which you ignite? [56:71]
* ‫ءأنتم أنشأمت شجرهتا أم حنن املنشئون‬
Are you growing its trees or are We the Growers? [56:72]
* ‫حنن جعلناها تذكرة ومتاعا للمقوين‬
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We Made it a have made it a reminder and a provision for the wayfarers of the desert
[56:73]
74 - 57 ‫فسبح باسم ربك العظيم‬
Therefore, Glorify the Name of your Lord, the Magnificent [56:74]
‫ اهلل الذي خلق سبع مسوات ومن االرض مثلهن يتنزل االمر بينهن لتعلموا أن اهلل على كل شئ قدير وأن اهلل قد أحاط‬:‫الطالق‬
12 ‫بكل شئ علما‬
(Surah) Al Talaaq: Allah is the One Who Created the seven skies, and from the earth similar
to these. The Command descends between these for you to know that Allah is Able upon
all things, and that Allah has Encompassed with all things in Knowledge [65:12]
* ‫ الذي خلق سبع مسوات طباقا ما ترى يف خلق الرمحن من تفاوت فارجع البصر هل ترى من فطور‬:‫امللك‬
Who Created the seven skies as layers. You will not see in the Creation by the Beneficent
any disparity. Then return the sight, can you see any flaw? [67:3]
* ‫مث ارجع البصر كرتني ينقلب إليك البصر خاسئا و هو حسري‬
Then return the sight once again. The sight will come back to you humbled and it would be
fatigued [67:4]
5 - 3 ‫ولقد زينا السماء الدنيا مبصابيح وجعلناها رجوما للشياطني‬
And We have Adorned the sky of the world with lamps, and We Made these to be missiles
for (pelting) the satans [67:5]
19 ‫ أومل يروا إىل الطري فوقهم صافات ويقبضن ما ميسكهن إال الرمحن إنه بكل شئ بصري‬:" ‫" وقال تعاىل‬
And the Exalted Said: Or do they not look at the birds above them, spreading (their wings)
and folding them? What withholds them except the Beneficent? He is Sees all things
[67:19]
21 ‫ أمن هذا الذي يرزقكم إن أمسك رزقه بل جلوا يف عتو ونفور‬:" ‫" وقال سبحانه‬
Or who is the one will sustain you if He were to Withhold His Sustenance? But, they persist
in insolence and reluctance [67:21]
* ‫ قل هو الذي أنشأكم وجعل لكم السمع واالبصار و االفئدة قليال ما تشكرون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘He is the One Who Caused you to grow, and Made for you the
hearing, and the sight, and the heart – little it is what you are thanking for’ [67:23]
Page 48 of 405
24 ،23 ‫قل هو الذي ذرأكم يف االرض وإليه حتشرون‬
Say: ‘He is the One Who Multiplied you in the earth, and to Him you would be gathered’
[67:24]
* ‫ قل هو الرمحن آمنا به وعليه توكلنا فستعلمون من هو يف ضالل مبني‬:" ‫" وقال سبحانه‬
And the Glorious Said: Say: ‘He is the Beneficent! We believe in Him, and upon Him we
Rely. Soon you shall come to know who is in clear straying’ [67:29]
30 ،29 ‫قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم مباء معني‬
Say: ‘Have you considered if your water were to become sunken, so who can come to you
with flowing water?’ [67:30]
* ‫ أمل خنلقكم من ماء مهني‬:‫املرسالت‬
(Surah) Al Mursilaat: Did We not Create you all from contemptible water? [77:20]
* ‫فجعلناه يف قرار مكني‬
Then We Made it to be in a secure place [77:21]
* ‫إىل قدر معلوم‬
Up to a known determination [77:22]
* ‫فقدرنا فنعم القادرون‬
So, We Determine, and We are excellent Determiners [77:23]
* ‫ويل يومئذ للمكذبني‬
Woe on that Day is for the beliers [77:24]
‫أمل جنعل االرض كفاتا‬
Did We not Make the earth like a receptacle [77:25]
* ‫أحياء وأمواتا‬
(For) the living and the dead? [77:26]
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* ‫وجعلنا فيها رواسي شاخمات وأسقيناكم ماء فراتا‬
And made therein lofty peaks, and Quench you fresh water? [77:27]
28 ،20 ‫ويل يومئذ للمكذبني‬
Woe on that Day is for the beliers [77:28]
* ‫ أمل جنعل االرض مهادا‬:‫النبأ‬
(Surah) Al Naba: Have We not made the earth a cradle? [78:6]
* ‫واجلبال أوتادا‬
And the mountains as pegs? [78:7]
* ‫وخلقناكم أزواجا‬
And We Created you as pairs [78:8]
* ‫و جعلنا نومكم سباتا‬
And We Made your sleep to be rest [78:9]
* ‫وجعلنا الليل لباسا‬
And We Made the night a covering [78:10]
* ‫وجعلنا النهار معاشا‬
And We Made the day for livelihood [78:11]
* ‫وبنينا فوقكم سبعا شدادا‬
And We Built seven strong (skies) above you [78:12]
* ‫وجعلنا سراجا وهاجا‬
And We Made a burning lamp [78:13]
* ‫وأنزلنا من املعصرات ماء ثجاجا‬
And We Send down from the clouds abundant water [78:14]
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* ‫لنخرج به حبا ونباتا‬
To Bring forth thereby corn and That We may bring forth thereby crawlers and vegetation
[78:15]
16 - 6 ‫وجنات ألفافا‬
And the gardens thick foliaged gardens [78:16]
* ‫ ءأنتم أشد خلقا أم السماء بنيها‬:‫النازعات‬
(Surah) Al Naziyaat: Are you the harder to create or the sky? He Built it [79:27]
* ‫رفع مسكها فسويها‬
He Raised its ceiling, then Evened it [79:28]
* ‫وأغطش ليلها وأخرج ضحيها‬
And He Covered its night and Extracted its brightness [79:29]
* ‫واالرض بعد ذلك دحيها‬
And the earth, He Expanded it after that [79:30]
* ‫أخرج منها ماءها ومرعيها‬
He Brings forth from it, its water and its pasturage [79:31]
* ‫و اجلبال أرسيها‬
And the mountains, He Affirmed these [79:32]
34 - 27 ‫متاعا لكم والنعامكم‬
Being a provision for you and for your cattle [79:33]
* ‫ فلينظر االنسان إىل طعامه‬:‫عبس‬
(Surah) Abasa: Then let the human being look at his food (intake) [80:24]
* ‫إنا صببنا املاء صبا‬
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Surely, We Pour the water with (abundant) pouring [80:25]
* ‫مث شققنا االرض شقا‬
Then We Cleave the earth, with a cleaving [80:26]
* ‫فأنبتنا فيها حبا‬
So We Grow grain therein [80:27]
* ‫وعنبا وقضبا‬
And grapes and green fodder [80:28]
* ‫وزيتونا وخنال‬
And olive and palm [80:29]
* ‫وحدائق غلبا‬
And thick foliaged gardens [80:30]
* ‫وفاكهة وأبا‬
And fruits and grass [80:31]
32 - 25 ‫متاعا لكم والنعامكم‬
Being a provision for you and for your cattle [80:32]
* ‫ أفال ينظرون إىل االبل كيف خلقت‬:‫الغاشية‬
(Surah) Al Ghashiya: So why are they not looking at the camel, how it is Created, [88:17]
* ‫وإىل السماء كيف رفعت‬
And at the sky, how it is raised, [88:18]
* ‫وإىل اجلبال كيف نصبت‬
And at the mountains, how they are established, [88:19]
20 - 17 ‫وإىل االرض كيف سطحت‬
Page 52 of 405
And at the earth, how it is spread out? [88:20]
،‫ وجسيم النعمة لرجعوا إىل الطريق وخافوا عذاب احلريق‬،‫ ولو فكروا يف عظيم القدرة‬:‫ عن أمري املؤمنني صلوات اهلل عليه‬:‫ ج‬- 1
،‫ولكن القلوب عليلة واالبصار مدخولة‬
From Amir Al-Momineenasws: ‘If they were to think regarding the Magnificence of the Power,
and the vastness of the Bounties, they would have returned to the path, and would have
feared the Punishment of burning. But the hearts are sick and the sights are diseased.
‫ انظروا إىل‬،‫ وفلق له السمع والبصر وسوى له العظم والبشر‬،‫ وأتقن تركيبه‬،‫أفال ينظرون إىل صغري ما خلق ؟ كيف أحكم خلقه‬
،‫ وضنت على رزقها‬،‫ كيف دبت على أرضها‬،‫النملة يف صغر جثتها ولطافة هيئتها ال تكاد تنال بلحظ البصر وال مبستدرك الفكر‬
‫ جتمع يف حرها لربدها ويف ورودها لصدورها‬،‫تنقل احلبة إىل جحرها وتعدها يف مستقرها‬
Are they not looking at the small of what Heazwj Created? How Heazwj Judged Hisazwj creatures
and Mastered its composition, and Opened for it the hearing and the sight, and Evened for
it the bones and the skin. Look at the ant, at the smallness of its body and the subtleness of
its form. It almost cannot be seen with a glance of the sight, nor by the awareness of the
thought. How it walks upon its ground, and strives upon its sustenance. It transfers the grain
to its hole and deposits it in its dwelling. It gathers during its heat (summer) and its cold
(winter), and its strength for its weakness.
‫ لو فكرت يف جماري‬،‫ ال يغفلها املنان وال حيرمها الديان ولو يف الصفا اليابس واحلجر اجلامس‬،‫ مرزوقة بوفقها‬،‫مكفول برزقها‬
‫ وما يف الرأس من عينها واذهنا لقضيت من خلقها عجبا ولقيت‬،‫ وما يف اجلوف من شراسيف بطنها‬،‫ ويف علوها وسفلها‬،‫أكلها‬
،‫من وصفها تعبا‬
It is guaranteed with its sustenance, sustained with its fitness. Neither is the Provider
Heedless of it nor is it deprived by the Judge, and even if it was inside the dry stone or a split
rock. If you were to think regarding the flow of its meal consumed, and regarding its upper
part and its lower part, and what is in the inside from the coverings of its belly, and what is
in the head, from its eyes and its ears, you would realise its creation is wondrous and would
be exhausted from describing it.
‫ ولو ضربت يف‬،‫ ومل يعنه على خلقها قادر‬،‫ مل يشركه يف فطرهتا فاطر‬،‫ وبناها على دعائمها‬،‫فتعاىل الذي أقامها على قوائمها‬
‫مذاهب فكرك لتبلغ غاياته ما دلتك الداللة إال على أن فاطر النملة هو فاطر النحلة لدقيق تفصيل كل شئ وغامض اختالف‬
،‫ وما اجلليل واللطيف والثقيل واخلفيف والقوي والضعيف يف خلقه إال سواء‬،‫كل حي‬
So, Exalted is the Oneazwj Who Up-righted it upon its legs, and Built it upon its foundations.
No originator participated with Himazwj in Originating it, and no power assisted Himazwj upon
its creation. If you were to strike in the doctrines of your thought to reach its peak, the
evidence would not point you to anything else except that the Originator of the ant, He azwj is
the Originator of the bee, due to the tiny details of all things and mysterious differences of
all living beings, and the majestic, and the subtle, and the heavy, and the light, and the
strong, and the weak, in Hisazwj creation, are they not, except the same?
Page 53 of 405
،‫ واختالف هذا الليل والنهار‬،‫ فانظر إىل الشمس والقمر والنبات والشجر واملاء واحلجر‬،‫كذلك السماء واهلواء والريح واملاء‬
،‫ وتفرق هذه اللغات وااللسن املختلفات‬،‫ وطول هذه القالل‬،‫وتفجر هذه البحار وكثرة هذه اجلبال‬
Similar to that is the sky, and the air, and the wind, and the water. Look at the sun, and the
moon, and the vegetation, and the tree, and the water, and the rock, and the interchange of
the this night and the day, and the flowing of these oceans, and the abundance of these
mountains, and the length of these peaks, and the difference between the languages and
various tongues.
‫ مل يلجأوا إىل حجة فيما‬،‫ وال الختالف صورهم صانع‬،‫ زعموا أهنم كالنبات ماهلم زارع‬،‫ وجحد املدبر‬،‫فالويل ملن أنكر املقدر‬
! ‫ وهل يكون بناء من غري بان أو جناية من غري جان ؟‬،‫ وال حتقيق ملا وعوا‬،‫ادعوا‬
Woe be unto the one who denies the Plan, and rejects the Planner, alleging that these are
plantations having no planter for them, nor is there a Maker for the variety of their images.
They did not resort to any proof regarding what they claim, nor any investigation of what
they retained (heard). And can there be a building from without there being a builder, or a
crime from without there being a criminal?
‫ وفتح هلا الفم‬،‫ وجعل هلا السمع اخلفي‬،‫ وأسرج هلا حدقتني قمراوين‬،‫ يف اجلرادة إذ خلق هلا عينني محراوين‬:‫وإن شئت قلت‬
‫ ترهبها الزراع يف زرعهم وال يستطيعون ذهبا ولو أجلبوا‬،‫ ومنجلني هبما تقبض‬،‫ ونابني هبما تقرض‬،‫ وجعل هلا احلس القوي‬،‫السوي‬
،‫ وخلقها كله ال يكون إصبعا مستدقة‬،‫ وتقضي منه شهواهتا‬،‫ حىت ترد احلرث يف نزواهتا‬،‫جبمعهم‬
And if you so desire, I could say regarding the locust, when Heazwj has Created for it, two red
eyes, and Lighted for it two moon-like holes, and Made for it the hidden ears, and Opened
for it the even mouth, and Made for it the strong senses, and two incisors to cut with these,
and two feet to catch these with. It scares the farmers in their farms, they not being able to
stop it, and even if they were to gather together, until it returns the farms to be in its former
state, and fulfils its desires from it, and its creation, all of it does not happen to be (more
than) a thin finger.
‫ و يعطي‬،‫ ويلقي بالطاعة إليه سلما وضعفا‬،‫ ويعفر له خدا ووجها‬،‫فتبارك الذي يسجد له من يف السماوات واالرض طوعا وكرها‬
،‫له القياد رهبة وخوفا‬
Blessed is the Oneazwj to Whom perform Sajdah, ones in the skies and the earth, willingly
and unwillingly [13:15], and is scorched for him a cheek and a face, and they cast with the
obedience to Himazwj, the strong one and the weak one, and give the Guidance to Him azwj in
awe and fear.
‫ فهذا‬،‫ وأحصى أجناسها‬،‫ قدر أقواهتا‬،‫ وأرسى قوائهما على الندى واليبس‬،‫ أحصى عدد الريش منها والنفس‬،‫فالطري مسخرة المره‬
،‫ وكفل له برزقه‬،‫ دعا كل طائر بامسه‬،‫ وهذا نعام‬،‫ وهذا عقاب وهذا محام‬،‫غراب‬
The bird is subservient to Hisazwj Command. Heazwj has Enumerated the number of the
feathers from it and the breaths (it takes), and it lays down its legs upon the water and the
Page 54 of 405
dry (land). Heazwj Determines its livelihood, and Knows its species. So, this is a crow, and this
is an eagle, and this is a dove, and this is an ostrich, Calling every bird by its name, and
Guarantees its sustenance for it.
.‫ وأخرج نبتها بعد جدوهبا‬،‫ وعدد قسمها فبل االرض بعد جفوفها‬،‫وأنشأ السحاب الثقال فأهطل دميها‬
And He Raises the heavy cloud [13:12], Producing torrential downpour, and Enumerates its
distribution, so it revives the earth after its dryness, and its vegetation comes out after its
barrenness.’’.43
.‫ ومن كان يف هذه أعمى فهو يف اآلخرة أعمى‬:‫ عن أيب جعفر الباقر عليه السالم يف قوله تعاىل‬،‫ عن حممد بن مسلم‬:‫ ج‬- 2
‫ فمن مل يدله خلق السماوات واالرض واختالف الليل والنهار ودوران الفلك بالشمس والقمر واآليات العجيبات على أن‬:‫قال‬
‫ لعل املراد على هذا‬:‫ بيان‬.‫ فهو عما مل يعاين أعمى وأضل سبيال‬:‫ قال‬.‫وراء ذلك أمرا هو أعظم منه فهو يف اآلخرة أعمى‬
.‫ فهو يف أمر اآلخرة اليت مل ير آثارها أشد عمى وضاللة‬:‫التفسري‬
Muhammad Bin Muslim,
‘From Abu Ja’far Al Baqirasws regarding the Words of the Exalted: And one who was blind
regarding this, so he would be blind in the Hereafter [17:72]. Heasws said: ‘Heasws said: ‘One
who does not get indications by the Creation of the skies and the earth, and interchange of
the night and the day, and circling of the planets and the sun and the moon, and the
wondrous Signs, upon the fact that behind that is a Grand Command, (evidenced) from it, so
he would be blind in the Hereafter and more straying from the way [17:72]’’.44
‫ ما الدليل على‬:‫ كان من سؤال الزنديق الذي أتى أبا عبد اهلل عليه السالم قال‬:‫ روي عن هشام بن احلكم أنه قال‬:‫ ج‬- 3
‫ أال ترى أنك إذا نظرت إىل بناء‬،‫ وجود االفاعيل الىت دلت على أن صانعها صنعها‬:‫صانع العامل ؟ فقال أبو عبد اهلل عليه السالم‬
.‫مشيد مبين علمت أن له بانيا وإن كنت مل تر الباين ومل تشاهده‬
It is reported from Hisham In Al Hakam having said,
‘It was from the questions of the atheist who came to Abu Abdullah asws, said, ‘What is the
evidence upon the Maker of the universe?’ Abu Abdullah asws said: ‘Existence of the deeds
which point upon that a Maker has done these. Do you not see that you, when you look at a
building, a built building, you know that there is a builder for it, and even if you do not see
the builder and did not witness it (being built)?’
‫ غري أنه ال جسم وال صورة‬،‫ شئ إىل إثباته وأنه شئ حبقيقة الشيئية‬:‫ أرجع بقويل‬،‫ هو شئ خبالف االشياء‬:‫ وما هو ؟ قال‬:‫قال‬
.‫ وال يغريه الزمان‬،‫ وال تنقصه الدهور‬،‫ ال تدركه االوهام‬،‫ وال يدرك باحلواس اخلمس‬،‫وال حيس وال جيس‬
He said, ‘So what is Heazwj?’ Heasws said: ‘A thing which is different from the things. I return
to myasws words to prove the meaning, and Heazwj is a thing in the reality of the ‘thing-ness’.
43
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Heazwj neither has a body nor an image, nor can Heazwj be felt, nor touched, nor can Heazwj be
realised by the five senses. Neither can the imaginations grasp Himazwj, nor does the age
reduce Himazwj, nor does the time change Himazwj’.
‫ لو كان ذلك كما تقول لكان التوحيد منا مرتفعا فإنا مل‬:‫ قال أبو عبد اهلل عليه السالم‬،‫ فإنا مل جند موهوما إال خملوقا‬:‫قال السائل‬
‫ والبد من إثبات صانع‬،‫ كل موهوم باحلواس مدرك هبا حتده احلواس ممثال فهو خملوق‬:‫ لكنا نقول‬،‫نكلف أن نعتقد غري موهوم‬
‫ واجلهة‬،‫ إحديهما النفى إذا كان النفي هو االبطال والعدم‬:‫االشياء خارجا من اجلهتني املذمومتني‬
The questioner said, ‘But we do not find imaginations except as creations’. Abu Abdullahasws
said: ‘If it was that, just as you are saying, the Tawheed (Oneness) would be raised
(negated), because we are not encumbered without imagination. But we are saying that
every imagination with the senses realised with is limited by the senses, and is a
resemblance, thus it is a creation. When it was the negation, so it is the invalidation, and the
nothingness (non-entity) and the modality.
‫ فلم يكن بد من إثبات الصانع لوجود املصنوعني واالضطرار منهم إليه‬،‫الثانية التشبيه بصفة املخلوق الظاهر الرتكيب والتأليف‬
،‫ و أن صانعهم غريهم وليس مثلهم‬،‫أهنم مصنوعون‬
The second is the resemblance. When there was the resemblance, it would be a quality of
the creation, the apparent, the assembled, and the composed. So, it would not happen to
be inevitable from proving the Maker due to the existence of the manufactured items and
the necessity to them that they are manufactured and that their Maker is other than them,
and is not like them.
‫ وتنقلهم من صغر إىل‬،‫إذا كان مثلهم شبيها هبم يف ظاهر الرتكيب والتأليف وفيما جيري عليهم من حدوثهم بعد أن مل يكونوا‬
.‫ وقوة إىل ضعف وأحوال موجودة ال حاجة بنا إىل تفسريه لثباهتا ووجودها‬،‫ وسواد إىل بياض‬،‫كرب‬
If Heazwj was like them, Heazwj would have resembled them in the apparent, and the
assemblage, and the composition, with regards to what flows upon them from their coming
into being afterwards when they did not exist (beforehand), and their transformation from
the smallness to the largeness, and blackness to whiteness, and strength to weakness, and
their existing states. There is no need for usasws to interpret these in order to explain these
and their existences’.
‫ إذ مل يكن بني االثبات‬،‫ مل احدده ولكن اثبته‬:‫ قال أبو عبد اهلل عليه السالم‬،‫ فأنت قد حددته إذا ثبتت وجوده‬:‫قال السائل‬
.‫والنفي منزلة‬
The questioner said to himasws, ‘But youasws would have limited Himazwj when you proved
Hisazwj existence’. Abu Abdullahasws said: ‘Iasws did not limit Himazwj. But Iasws proved Himazwj
when there does not happen to be a stage between the negation and the proofs’.
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‫ بذلك وصف نفسه وكذلك هو مستول على‬:‫ الرمحن على على العرش استوى ؟ قال أبو عبد اهلل عليه السالم‬:‫ فقوله‬:‫قال السائل‬
،‫ هو حامل للعرش وممسك للعرش‬:‫ لكنا نقول‬،‫ وال أن العرش حمل له‬،‫ بائن من خلقه من غري أن يكون العرش حامال له‬،‫العرش‬
.‫ وسع كرسيه السموات واالرض‬:‫ ما قال‬:‫ونقول يف ذلك‬
The questioner said, ‘So (what about) Hisazwj Words: The Beneficent, Established upon the
Throne [20:5]?’ Abu Abdullahasws said: ‘By that, Heazwj Described Himselfazwj, and similar to
that, Heazwj is Stretched upon the Throne, in that the One azwj Who Created it from without
the Throne happening to be bearing Himazwj, and not that the Throne is a place for Himazwj
(to be). But, weasws are saying: ‘Heazwj is a Carrier of the Throne and attached to the Throne’,
and weasws saying regarding that what Heazwj Said: His Chair contains the skies and the earth
[2:255].
‫ ونفينا أن يكون العرش والكرسي حاويا له وأن يكون عزوجل حمتاجا إىل مكان إو إىل شئ مما‬،‫فثبتنا من العرش والكرسي ما ثبته‬
.‫ بل خلقه حمتاجون إليه‬،‫خلق‬
Thus, weasws proved from the Throne and the Chair what is proved, and we asws negate that
the Throne and the Chair happen to be a container for Him azwj, and that the Mighty and
Majestic would happen to be needy to a place, or to a thing from what Heazwj Created. But,
Hisazwj creations are needy to Himazwj’.
‫ فما الفرق بني أن ترفعوا أيديكم إىل السماء وبني أن ختفضوها حنو االرض ؟‬:‫قال السائل‬
The questioner said, ‘So what is the difference between you raising your hands to the sky
(for asking for needs) and between lowering them to the ground?’
‫ ذلك يف علمه وإحاطته وقدرته سواء ولكنه عزوجل أمر أولياءه وعباده برفع أيديهم إىل السماء حنو‬:‫قال أبو عبد اهلل عليه السالم‬
‫ ارفعوا أيديكم إىل اهلل‬:‫العرش النه جعله معدن الرزق فثبتنا ما ثبته القرآن واالخبار عن الرسول صلى اهلل عليه وآله حني قال‬
.‫ وهذا جتمع عليه فرق االمة كلها‬،‫عزوجل‬
Abu Abdullahasws said: ‘That, in Hisazwj Knowledge, and Hisazwj Encompassing, and Hisazwj
Power, Heazwj is the same, but Heazwj Mighty and Majestic Commanded Hisazwj Guardiansasws
and Hisazwj servants with raising their hands towards the sky, around the Throne, because
Heazwj Made it a Mine of the sustenance. Thus, weasws prove what the Quran and the
Hadeeth from Rasool-Allahazwj have proved, where hesaww said: ‘Raise your hands to Allahazwj
Mighty and Majestic’, and this (is something which) all of the sects of the community are
united upon’’.45
‫ يا ابن أيب العوجاء‬:‫ دخل ابن أيب العوجاء على الصادق عليه السالم فقال له الصادق‬:‫ عن هشام بن احلكم قال‬:‫ ج‬- 4
‫ فلو كنت مصنوعا كيف كنت تكون ؟ فلم‬:‫ فقال له الصادق عليه السالم‬،‫ لست مبصنوع‬:‫أمصنوع أنت أم غري مصنوع ؟ قال‬
.‫حير ابن أيب العوجاء جوابا وقام وخرج‬
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From Hisham Bin Al Hakam who said,
‘Ibn Abu Al-Awja came to Al-Sadiqasws, and Al-Sadiqasws said to him: ‘O Ibn Abu Al-Awja! Are
you made or without a maker?’ He said, ‘I am not made’. So, Al-Sadiqasws said to him:
‘Supposing you were made, how would you have happened to be?’ But, Ibn Abu Al-Awja
would not muster an answer, and he arose and went out’’.46
،‫ يا جعفر بن حممد دلين على معبودي‬:‫ دخل أبو شاكر الديصاين وهو زنديق على أيب عبد اهلل عليه السالم فقال له‬:‫ ج‬- 5
‫ ناولىن يا‬:‫ فقال أبو عبد اهلل عليه السالم‬- ‫ فإذا غالم صغري يف كفه بيضة يلعب هبا‬- ‫ اجلس‬:‫فقال أبو عبد اهلل عليه السالم‬
،‫ فناوله إياها‬،‫غالم البيضة‬
Abu Shakir Al-Daysani came, and he was an atheist, to Abu Abdullah asws, and said to himasws,
‘O Ja’farasws Bin Muhammadasws! Point me to my Deity’ (Sustainer/Lord). Abu Abdullahasws
said: ‘Be seated’ – and there was a young boy playing with an egg in his hand, so Abu
Abdullahasws said: ‘O boy! Give measws the egg’. He gave it to himasws.
‫ وحتت اجللد الرقيق‬،‫ وحتت اجللد الغليظ جلد رقيق‬،‫ يا ديصاين هذا حصن مكنون له جلد غليظ‬:‫فقال أبو عبد اهلل عليه السالم‬
‫ فهي على حاهلا مل خيرج‬،‫ وال الفضة الذائبة ختتلط بالذهبة املائعة‬،‫ فال الذهبة املائعة ختتلط بالفضة الذائبة‬،‫ذهبة مائعة وفضة ذائبة‬
،‫ ومل يدخل فيها داخل مفسد فيخرب عن إفسادها ال يدرى للذكر خلقت أم لالنثى‬،‫منها خارج مصلح فيخرب عن إصالحها‬
‫ أترى هلا مدبرا ؟‬،‫تنفلق عن مثل ألوان الطواويس‬
Abu Abdullahasws said: ‘O Daysani! This (egg) is a hidden fortress. There is a thick (outer) skin
for it, and underneath the thick skin is a thin skin, and beneath the thin skin is gold water
and silver fluid. Neither does the gold water mix with the silver fluid, nor does the silver fluid
mix with the gold water. It is upon its state. Neither does a repairer come out from it so he
could inform of its correctness nor does a spoiler enter into it so he could inform about its
spoiling. It is not known whether it is Created to be a male or a female (to come out after
incubation). It could burst out like the colours of peacocks. Do you see that there is a
Mastermind for it?’
‫ وأنك إمام وحجة من اهلل‬،‫ وأشهد أن حممدا عبده ورسوله‬،‫ أشهد أن ال إله إال اهلل وحده ال شريك له‬:‫ فأطرق مليا مث قال‬:‫قال‬
.‫ وأنا تائب مما كنت فيه‬،‫على خلقه‬
He (the narrator) said, ‘So he thought for a while, then said, ‘I testify that there is no god
except for Allahazwj, there being no associates for Himazwj, and that Muhammadsaww is Hisazwj
servant and Hisazwj Rasoolsaww, and that youasws an Imamasws and a Divine Authority from
Allahazwj upon Hisazwj creatures, and that I am repentant from what I was in’’.47
‫ عن عدة من أصحابنا أن عبد اهلل الديصاين أتى‬،‫ عن حممد بن أيب إسحاق اخلفاف‬،‫ عن علي بن إبراهيم‬:‫ ابن املتوكل‬:‫ يد‬- 6
‫ فقال له أبو عبد‬،‫ يا جعفر بن حممد دلين على معبودي‬:‫ فلما قعد قال له‬،‫باب أيب عبد اهلل عليه السالم فاستأذن عليه فأذن له‬
46
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‫ عبد اهلل‬:‫ لو كنت قلت له‬:‫ كيف مل ختربه بامسك ؟ قال‬:‫ فقال له أصحابه‬،‫ ما امسك ؟ فخرج عنه ومل خيربه بامسه‬:‫اهلل عليه السالم‬
،‫ يدلك على معبودك وال يسألك عن امسك‬:‫ عد إليه فقل‬:‫ من هذا الذي أنت له عبد ؟ فقالوا له‬:‫كان يقول‬
Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Muhammad Bin Abu Is’haq Al Khafaf, from a number of our
companions,
Abu Al-Daysani came to the door of Abu Abdullahasws and sought permission to see himasws.
Heasws permitted for him. So, when he was seated, he said to him asws, ‘O Ja’farasws Bin
Muhammadasws! Point me upon my Deity’(Sustainer/Lord). Abu Abdullahasws said to him:
‘What is your name?’ But he went out form himasws and did not inform himasws of his name.
His companions said to him, ‘How come you did not inform him asws of your name?’ He said,
‘If I had said to himasws, ‘(It is) Abdullah’, heasws would have said: ‘Who is this One you are a
servant of?’ They said to him, ‘Return to himasws, and say to himasws to point you upon your
Deity and not to ask about your name’.
‫ اجلس وإذا غالم صغري‬:‫ فقال له أبو عبد اهلل عليه السالم‬،‫ يا جعفر دلين على معبودي وال تسألين عن امسي‬:‫فرجع إليه فقال له‬
.‫إىل آخر اخلرب‬
So, he returned to himasws and said to himasws, ‘O Ja’farasws! Point me upon my Deity, and do
not ask me about my name’. Abu Abdullahasws said: ‘Be seated’ – and there was a young boy
– up to the end of the Hadeeth’’.48
‫ تركت مذهب‬:‫ كان ابن أيب العوجاء من تالمذة احلسن البصري فاحنرف عن التوحيد فقيل له‬:‫ عن عيسى بن يونس قال‬:‫ ج‬- 7
‫ طورا بالقدر وطورا باجلرب فما أعلمه اعتقد‬:‫ إن صاحيب كان خملطا يقول‬:‫ قال‬،‫صاحبك ودخلت فيما ال أصل له وال حقيقة‬
،‫مذهبا دام عليه‬
From Isa Bin Yunus who said, ‘Ibn Abu Al-Awja was from the students of Al-Hassan Al-Basry,
so he deviated from the Oneness (Tawheed). So, it was said to him, ‘You neglected the
doctrine of your master, and entered into what there is not origin for it, nor any reality’. He
said, ‘My master was muddled up and was speaking sometimes with the pre-destination,
and sometimes with the compulsion, and I do not know him believing a doctrine adhering
upon it’.
‫ فأتى أبا عبد اهلل عليه‬،‫ وكان يكره العلماء جمالسته ومساءلته خلبث لسانه وفساد ضمريه‬،‫فقدم مكة متردا وإنكارا على من حيج‬
‫ والبد لكل من به سعال أن يسعل أفتأذن يل‬،‫ يا أبا عبد اهلل إن اجملالس باالمانات‬:‫السالم فجلس إليه يف مجاعة من نظرائه فقال‬
،‫ تكلم مبا شئت‬:‫يف الكالم ؟ فقال الصادق عليه السالم‬
And he went to Makkah in rebellion and denial upon the ones who performed Hajj, and the
scholars used to dislike sitting with him and his questioning due to his bad language and his
corrupt conscience. He came over to Abu Abdullahasws and sat with himasws among a group
of his like-minded people. He said, ‘O Abu Abdullahasws! The gatherings are a safety, and it is
48
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inevitable for the one who needs to cough, so he coughs. Do you asws permit me with regards
to speaking?’ Al-Sadiqasws said: ‘Speak with whatever you so like to’.
‫ وهترولون حوله كهرولة‬،‫ وتعبدون هذا البيت املرفوع بالطوب واملدر‬،‫ وتلوذون هبذا احلجر‬،‫ إىل كم تدوسون هذا البيدر‬:‫فقال‬
،‫ فقل فإنك رأس هذا االمر وسنامه‬،‫البعري إذا نفر ؟ إن من فكر يف هذا وقدر علم أن هذا فعل أسسه غري حكيم وال ذي نظر‬
.‫وأبوك اسه ونظامه‬
He said, ‘For how long will youasws be trampling this threshing surface, and seeking refuge
with this (Black) Stone, and worshipping this House (Kabah), built with bricks and mud, and
running around it with the running of the camels when they flee? The one who thinks
regarding this and surveys, would know that this deed is unfounded, without wisdom, nor
with consideration. Therefore, speak, for youasws are a head of this matter and its peak, and
yourasws fathersaww founded it and organised it’.
‫ يورده مناهل‬،‫ وصار الشيطان وليه‬،‫ إن من أضله اهلل وأعمى قلبه استوخم احلق ومل يستعذ به‬:‫فقال أبو عبد اهلل عليه السالم‬
،‫اهللكة مث ال يصدره‬
So, Abu Abdullahasws said; ‘The one whom Allahazwj Lets to stray and Blinds his heart is
obscured from the Truth and does not seek refuge with it, and the Satan la becomes his
guardian, and his lord, and his pair, preparing his return to the destruction, then he cannot
come out of it.
،‫ وقبلة للمصلني له‬،‫ وجعله حمل أنبيائه‬،‫ فحثهم على تعظيمه وزيارته‬،‫وهذا بيت استعبد اهلل به عباده ليخترب طاعتهم يف إتيانه‬
And this House, Allahazwj is worshipped at by Hisazwj creatures in order for their obedience to
be Tested in their coming to it. So, they are urged upon its reverence, and its visitation, and
Heazwj Made it as a place of Hisazwj Prophetsas and a Qiblah (direction) for the Praying ones to
it.
‫ خلقه اهلل قبل دحو‬،‫ وجمتمع العظمة واجلالل‬،‫ منصوب على استواء الكمال‬،‫ وطريق يؤدي إىل غفرانه‬،‫فهو شعبة من رضوانه‬
.‫ اهلل املنشئ لالرواح والصور‬،‫ فأحق من اطيع فيما أمر وانتهي عما هنى عنه وزجر‬،‫االرض بأ لفي عام‬
Thus, it is a branch from attaining Hisazwj Pleasure, and a road to get to Hisazwj Forgiveness. It
is established upon the balance of perfection, and is a summary of the Magnificence and the
Majesty. Allahazwj Created it before the spread of the land, by two thousand years. Thus,
Heazwj is the most rightful of being obeyed regarding whatever He azwj Commands, and
refrained from whatever Heazwj Forbids from and Enjoins. Allahazwj is the Originator of the
souls and the images’.
‫ ويلك كيف يكون غائبا من هو مع خلقه‬:‫ فقال أبو عبد اهلل عليه السالم‬.‫ ذكرت اهلل فأحلت على غائب‬:‫فقال ابن أيب العوجاء‬
. ‫ ويعلم أسرارهم‬،‫ يسمع كالمهم ويرى أشخاصهم‬،‫ وإليه أقرب من حبل الوريد‬،‫شاهد‬
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Ibn Abu Al-Awja said, ‘Youasws mentioned Allahazwj, so youasws referred to a Hidden’. So, Abu
Abdullahasws said: ‘Woe be unto youasws! How can Heazwj happen to be hidden, the Oneazwj
Who is with Hisazwj creatures as a Witness, and is closer to them than the jugular vein? Heazwj
Hears their speech and Sees their persons, and Knows their secrets?’
‫ فهو يف كل مكان أليس إذا كان يف السماء كيف يكون يف االرض ؟ وإذا كان يف االرض كيف يكون يف‬:‫فقال ابن أيب العوجاء‬
‫السماء ؟‬
Ibn Abu Al-Awja’a said, ‘So, Heazwj in every place? Is it not so that if Heazwj was in the sky, how
could Heazwj happen to be in the earth, and when Heazwj was in the earth, how could Heazwj
happen to be in the sky?’
‫ فال يدري يف‬،‫ إمنا وصفت املخلوق الذي إذا انتقل من مكان اشتغل به مكان وخال منه مكان‬:‫فقال أبو عبد اهلل عليه السالم‬
‫ فأما اهلل العظيم الشأن امللك الديان فال خيلو منه مكان وال يشتغل به‬،‫املكان الذي صار إليه ما حدث يف املكان الذي كان فيه‬
.‫مكان وال يكون إىل مكان أقرب منه إىل مكان‬
Abu Abdullahasws said: ‘But rather, you are describing the created being who, when he
transfers from a place, a place is occupied by him and a space is empty from him, so he does
not know (when he) is in the place in which he came to be in, what occurs in the place which
he was in. But, as for Allahazwj, the Magnificent of Glory, the King, the Judge. So, neither is a
place empty from Himazwj nor is a space occupied by Himazwj, nor does Heazwj happen to be
nearer to a place than to a (another) place’’.49
‫ عن عيسى بن يونس‬،‫ عن عمرو بن حممد‬،‫ عن داود بن عبد اهلل‬،‫ عن الربمكي‬،‫ عن محزة بن القاسم العلوي‬،‫ الدقاق‬:‫ يد‬- 8
‫ بأن ربه بعثه‬:‫ واختاره لتبليغ رسالته صدقنا قوله‬،‫ وأيده بنصره‬،‫ والذي بعثه بااليات احملكمة والرباهني الواضحة‬:‫ وزاد يف آخره‬،‫مثله‬
.‫وكلمه‬
Al Daqaq, from Hamza Bin Al Qasim Al Alawy, from Al Barmakky, from Dawood Bin Abdullah, form Amro Bin
Muhammad, from Isa Bin Yunus – similar to it, and there is an increase at the end of it:
‘(Heasws said): ‘By the Oneazwj Who Sent himsaww with the Decisive Verses, and the clear
proofs, and Supported himsaww with Hisazwj Help, and Chose himsaww for the delivery of Hisazwj
Message. Weasws ratify hissaww words that hissaww Lordazwj Sent himasws, and Spoke to himsaww’.
.‫ من ألقاين يف حبر هذا ؟‬:‫فقام عنه ابن أيب العوجاء وقال الصحابه‬
Ibn Abu Al-Awja stood up and said to his companions, ‘Who pushed me into this sea?’’.50
،‫ جنونا وجنوت‬- ‫ وليس كما تقول‬- ‫ إن يكن االمر كما تقول‬:‫ وروي أن الصادق عليه السالم قال البن أيب العوجاء‬:‫ ج‬- 9
.‫وإن يكن االمر كما نقول جنونا وهلكت‬
49
50
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And it is reported that Al-Sadiqasws said to Ibn Abu Al-Awja: ‘If the matter (Existence of God)
happens to be just as you are saying it (if there happens to be no God in the Hereafter), and
it isn’t as you are saying it, weasws are saved and you are saved, and if the matter happens to
be just as weasws are saying (that God exists), weasws are saved, but you are destroyed’’.51
:‫ اآلية‬.‫ الذي جعل لكم االرض فراشا‬:‫ عن أيب حممد عليه السالم أنه قال يف تفسسري قوله تعاىل‬،‫ وباالسناد‬:‫ ج‬،‫ م‬،‫ ن‬- 10
‫ وال‬،‫ وال شديدة الربودة فتجمدكم‬،‫ مل جيعلها شديدة احلمى واحلرارة فتحرقكم‬،‫ موافقة الجسادكم‬،‫جعلها مالئمة لطبائعكم‬
‫ وال شديدة الصالبة فتمتنع‬،‫ وال شديدة اللني كاملاء فتغرقكم‬،‫ وال شديدة الننت فتعطبكم‬،‫شديدة طيب الريح فتصدع هاماتكم‬
،‫عليكم يف حرثكم وأبنيتكم ودفن موتاكم‬
By the chain,
‘From Abu Muhammadasws having said in (hisasws) Tafseer regarding the Words of the
Exalted: Who Made the earth a resting place for you and the sky a canopy [2:22] – the
Verse: ‘Made it compatible with your nature and appropriate for your bodies, not Making it
at extreme temperatures and heat so it would incinerate you, nor extremely cold so it
would freeze you, nor of extremely aromatic smell so it would pain your heads, nor
extremely septic so it would disintegrate you, nor extremely fluid like the water so it would
drown you, nor extremely solid so it would prevent you in your farming and your building
and burying your dead.
‫ وجعل فيها من اللني منا تنقاد به حلرثكم‬، ‫ وتتماسك عليها أبدانكم‬،‫ولكنه جعل فيها من املتانة ما تنتفعون به وتتماسكون‬
،‫ فلذلك جعل االرض فراشا لكم‬،‫وقبوركم وكثري من منافعكم‬
But, the Mighty and Majestic Made therein from the durable materials what you would be
benefitting with and what your bodies and buildings would be coherent upon, and Made
therein from what is compatible for your farming and your graves, and many of your
benefits. Thus, due to that, Heazwj Made the earth a resting place for you [2:22].
.‫ والسماء بناء يعين سقفا من فوقكم حمفوظا يدير فيها مشسها وقمرها وجنومها ملنافعكم‬:‫مث قال‬
Then the Mighty and Majestic Said and the sky a canopy – a ceiling from above as a
protection orbiting its sun and its moon and its stars for your benefits.
‫ مث فرقه رذاذا ووابال‬،‫ وأنزل من السماء ماء يعين املطر ينزله من عال ليبلغ قلل جبالكم وتاللكم وهضابكم وأوهادكم‬:‫مث قال‬
.‫ ومل جيعل ذلك املطر نازال عليكم قطعة واحدة فتفسد أرضكم وأشجاركم وزروعكم ومثاركم‬،‫وهطال وطال لتنشفه أرضكم‬
Then the Mighty and Majestic Said and (Who) Sends down water from the sky – Meaning
the rain, Sending it down from high to reach the peak of your mountains and your hills, and
your plateaus, and low grounds. So, it is distributed as drizzle, and a barrage, follow-up
downpour, light (one-off) shower, in order to moisturise your lands, and did not Make that
51
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rain to descend upon you all in one go, so it would spoil your lands, and your trees, and your
plantations, and your fruits.
‫ فال جتعلوا هلل أندادا أي أشباها وأمثاال من االصنام‬.‫ فأخرج به من الثمرات رزقا لكم يعين مما خيرجه من االرض رزقا لكم‬:‫مث قال‬
‫اليت ال تعقل وال تسمع وال تبصر وال تقدر على شئ وأنتم تعلمون أهنا ال تقدر على شئ من هذه النعم اجلليلة اليت أنعمها‬
.‫عليكم ربكم‬
Then the Mighty and Majestic Said then brings forth the fruits by it as a sustenance for you
– Meaning from what comes out from the ground as a sustenance for you all therefore do
not set up rivals to Allah, i.e. resemblances and examples from the idols which neither have
intellect, nor hear, nor see, nor are these able upon anything while you are knowing, that
these are not able upon anything from these majestic Bounties which your Lord azwj has
Favoured upon you all’’.52
‫ عن أيب احلسن علي بن موسى‬،‫ عن احلسني بن خالد‬،‫ عن علي بن معبد‬،‫ عن ابن هاشم‬،‫ عن سعد‬،‫ العطار‬:‫ ن‬،‫ ىل‬،‫ يد‬- 11
،‫ أنت مل تكن مث كنت‬:‫ يا ابن رسول اهلل ما الدليل على حدوث العامل ؟ فقال‬:‫الرضا عليهما السالم أنه دخل عليه رجل فقال له‬
.‫وقد علمت أنك مل تكون نفسك وال كونك من هو مثلك‬
Al Attar, from Sa’ad, from Ibn Hashim, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,
‘From Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws, a man having had come to himasws, and
said to himasws, ‘O sonasws of Rasool-Allahsaww! What is the evidence upon the occurrence of
the universe?’ Heasws said: ‘You did not exist, then you were, and you have known that you
did not come into existence by yourself, nor is your existence from the one who is like
you’’.53
‫ عن حممد بن عبد اهلل اخلراساين خادم الرضا‬،‫ عن أيب مسينة حممد بن علي الكويف الصرييف‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ ن‬،‫ يد‬- 12
‫ أرأيت إن كان‬:‫ دخل رجل من الزنادقة على الرضا عليه السالم وعنده مجاعة فقال له أبو احلسن عليه السالم‬:‫عليه السالم قال‬
.‫ وال يضرنا ما صلينا وصمنا وزكينا وأقررنا ؟ فسكت‬،‫ ألسنا وإياكم شرعا سواء‬- ‫ وليس هو كما تقولون‬- ‫القول قولكم‬
Majaylawiya, from his uncle, from Abu Sameena Muhammad Bin Ali Al Kufi Al Sayrafi,
‘From Muhammad Bin Abdullah Al-Khurasany, a servant of Al-Rezaasws who said, ‘A man
from the atheists came to Al-Rezaasws and in hisasws presence was a group, so Abu Al-
Hassanasws said to him: ‘What is your view, if the word was your word (that there is no God)
– and it isn’t as what you are saying – wouldn’t we and you (atheists) be rightfully the same,
and it would not harm us, what we are praying, and are Fasting, and are giving Zakat, and
our acknowledgment (of existence of God)?’ He was silent.
‫ رمحك اهلل فأوجدين كيف‬:‫ ألستم قد هلكتم وجنونا ؟ قال‬- ‫ وهو ما نقول‬- ‫ إن يكن القول قولنا‬:‫فقال أبو احلسن عليه السالم‬
‫هو وأين هو ؟‬
52
53
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So, Abu Al-Hassanasws said: ‘If the word happens to be ourasws word (that God does exist) –
and it is what weasws are saying – wouldn’t you be destroyed and weasws would be saved?’ He
said, ‘May Allahazwj have Mercy on youasws! Summarise for me how Heazwj is and where is
Heazwj?’
‫ فال يعرف بكيفوفية وال‬،‫ وهو كيف الكيف وكان وال كيف‬،‫ ويلك إن الذى ذهبت إليه غلط هو أين االين وكان وال أين‬:‫قال‬
،‫بأينونية وال حباسة وال يقاس بشئ‬
Heasws said: ‘Woe be unto you! That which you are going towards, is wrong. He azwj is the
‘where’ of the where-ness, and Heazwj existed and there was no ‘where’, and Heazwj is ‘how’
of the ‘how-ness’, and Heazwj existed and there was no ‘how’. Therefore, Heazwj cannot be
recognised by the how-ness (qualitative state) nor by the where-ness, nor by the feelings,
nor can Heazwj be analogised with anything’.
‫ ويلك ملا عجزت حواسك عن إدراكه‬:‫ فقال أبو احلسن عليه السالم‬،‫ فإذن أنه ال شئ إذا مل يدرك حباسة من احلواس‬:‫قال الرجل‬
.‫ وأنه شئ خبالف االشياء‬،‫ وحنن إذا عجزت حواسنا عن إدراكه أيقنا أنه ربنا‬،‫أنكرت ربوبيته‬
The man said, ‘Then Heazwj is nothing, when Heazwj cannot be felt from the sensory
perceptions’. Abu Al-Hassanasws said: ‘Woe be unto you! When your sensory perceptions are
frustrated from realising Himazwj (so) you are denying Hisazwj Lordship, and usasws, when
ourasws sensory perception are frustrated from realising Himazwj, weasws are convinced that
Heazwj is ourasws Lordazwj, and Heazwj something different to the things’.
‫ فما الدليل عليه‬:‫ قال الرجل‬.‫ أخربين مىت مل يكن فأخربك مىت كان‬:‫ فأخربين مىت كان ؟ قال أبو احلسن عليه السالم‬:‫قال الرجل‬
‫؟‬
The man said, ‘Inform me, when did Heazwj come into existence?’ Abu Al-Hassanasws said:
‘Inform measws when Heazwj did not exist, and Iasws will inform you when Hesaww came into
being’. The man said, ‘So what is the evidence upon Himazwj?’
،‫ ودفع املكاره عنه‬،‫ إين ملا نظرت إىل جسدي فلم ميكين فيه زيادة وال نقصان يف العرض والطول‬:‫قال أبو احلسن عليه السالم‬
،‫ وتصريف الرياح‬،‫ وإنشاء السحاب‬،‫ مع ما أرى من دوران الفلك بقدرته‬،‫وجر املنفعة إليه علمت أن هلذا البنيان بانيا فأقررت به‬
‫ وغري ذلك من اآليات العجيبات املتقنات علمت أن هلذا مقدرا و منشئا‬،‫وجمرى الشمس والقمر والنجوم‬
Abu Al-Hassanasws said: ‘Iasws, when Iasws look at myasws body, and Iasws am unable upon
increasing it nor reducing it regarding the width and the height, and repelling the
abhorrence from it, and flow the benefits to it, Iasws know that for this built up body, there is
a Builder, so Iasws acknowledge with it, along with what Iasws from the circling of the planets
by Hisazwj Determination, and the growth of the clouds, and the dispersal of the winds, and
the flowing of the sun, and the moon, and the stars, and other than that from the wondrous
signs, the Crafted, Iasws know that for these there is a Determiner, and a Grower’.
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‫ إن احلجاب على اخللق لكثرة ذنوهبم فأما هو فال ختفى عليه خافية يف‬:‫ فلم احتجب ؟ فقال أبو احلسن عليه السالم‬:‫قال الرجل‬
‫ للفرق بينه وبني خلقه الذين تدركهم حاسة االبصار منهم ومن‬:‫ فلم ال تدركه حاسة البصر ؟ قال‬:‫ قال‬،‫آناء الليل والنهار‬
.‫ أو يضبطه عقل‬،‫ أو حييط به وهم‬،‫ مث هو أجل من أن يدركه بصر‬،‫غريهم‬
The man said, ‘So why did Heazwj Veil Himselfazwj?’ Abu Al-Hassanasws said: ‘The veils are upon
the creatures due to the frequency of their sins. But, as far as He azwj is concerned, nothing is
hidden from Himazwj in the duration of the night and the day’. He said, ‘Why can’t the sense
of the sight realise Himazwj?’ Heasws said: ‘For the differentiation between Himazwj and Hisazwj
creatures, those whom the sense of sight can realise differentiating them and the from the
others. Then, Heazwj is more Majestic than to be realised by a sight, or be encompassed by
imagination, or be grasped by intellect’.
‫ وإذا احتمل‬،‫ وإذا احتمل التحديد احتمل الزيادة‬،‫ الن كل حمدود متناه إىل حد‬:‫ ومل ؟ قال‬:‫ قال‬،‫ الحد له‬:‫ فقال‬،‫ فحده يل‬:‫قال‬
،‫ وال متجزى وال متوهم‬،‫ فهو غري حمدود وال متزائد وال متناقص‬،‫الزيادة احتمل النقصان‬
He said, ‘Limit Himazwj for me’. Heasws said: ‘There are no limitations for Himazwj’. He said,
‘And why?’ Heasws said: ‘Because every limited, its extreme is up to its limit, and when the
limitations are borne, the increase would be borne, and when the increase is borne, the
reduction would be borne. So, Heazwj is without limitation, neither being increased nor
reduced, nor frustrated, nor imagined’.
‫ واللطيف‬،‫ والبصري إال بالعني‬،‫ أيكون السميع إال باالذن‬،‫ إنه لطيف ومسيع وبصري وعليم وحكيم‬:‫ فأخربين عن قولكم‬:‫قال الرجل‬
‫ واحلكيم إال بالصنعة ؟‬،‫إال بعمل اليدين‬
The man said, ‘Inform me about yourasws words that Heazwj is Aware of subtleties, and Hears,
and Sees, and Knows, and is Wise. Can the hearing be except with the ears, and the seeing
except with the eyes, and the subtleties except with the work of the hands, and the Wise
except with the making?’
‫ ما‬:‫ أو ما رأيت الرجل يتخذ شيئا فيلطف يف اختاذه فيقال‬،‫ إن اللطيف منا على حد اختاذ الصنعة‬:‫فقال أبو احلسن ع ليه السالم‬
‫ وخلق كل جنس‬،‫ لطيف إذ خلق خلقا لطيفا وجليال وركب يف احليوان منه أرواحها‬:‫ألطف فالنا ! فكيف ال يقال للخالق اجلليل‬
،‫متبائنا من جنسه يف الصورة وال يشبه بعضه بعضا ؟ فكل له لطف من اخلالق اللطيف اخلبري يف تركيب صورته‬
Abu Al-Hassanasws said: ‘The subtle one from us is upon a limit of taking the workmanship, or
did you not see the man taking something, so he is subtle in his taking, and it is said, ‘How
subtle is so and so!’ So, how can it not be said to the Majestic Creator, ‘He azwj is Subtle when
Heazwj Creates a creature, Subtle and Majestic, and Heazwj Installs in the animals from it, its
soul, and Created all species, filled from its genus in the image and they do not resemble
each other? All of it is subtle from the Subtle Creator in the composition of its image.
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،‫ ال كلطف خلقه يف صنعتهم‬،‫ إن خالقنا لطيف‬:‫مث نظرنا إىل االشجار ومحلها أطائبها املأكولة منها وغري املأكولة فقلنا عند ذلك‬
‫ وال تشتبه عليه‬،‫ يف برها وحبرها‬،‫ من الذرة إىل أكرب منها‬،‫ إنه مسيع النه ال خيفى عليه أصوات خلقه ما بني العرش إىل الثرى‬:‫وقلنا‬
،‫لغاهتا‬
Then we look at the trees and its carrying its goodness, the consumable from these and non-
consumables. So, weasws said during that, that ourasws Creator is Subtle, not like the
subtleness of Hisazwj creation in their making, and weasws said that Heazwj is Hearing, because
Heazwj is such that no sounds of Hisazwj creatures are hidden from Himazwj, from what is
between the Throne to the ground, from the particle to the thing greater than it, in its land
and its sea, and their languages are not confusing upon Himazwj.
،‫ إنه بصري ال ببصر النه يرى أثر الذرة السحماء يف الليلة الظلماء على الصخرة السوداء‬:‫ وقلنا‬،‫ إنه مسيع ال باذن‬:‫فقلنا عند ذلك‬
‫ إنه بصري ال كبصر‬:‫ ويرى مضارها ومنافعها وأثر سفادها وفراخها ونسلها فقلنا عند ذلك‬،‫ويرى دبيب النمل يف الليلة الدجنة‬
.‫ فما برح حىت أسلم‬:‫ قال‬،‫خلقه‬
So, weasws say at that, that Heazwj is Hearing, not by ears, and we say that Heazwj is Seeing, not
by eyes, because Heazwj sees the impacts of the small particle in the darkness of the night
upon a black rock, and Heazwj Sees the walking of the ant in the dark night, and He azwj
Observes its harms and its benefits, and impacts of its procreation, and its young ones, and
its offspring. So, weasws say that Heazwj is Seeing not like the seeing of Hisazwj creatures’. He
(the narrator) said, ‘He did not depart until he had become a Muslim’’.54
‫ دخل أبو شاكر‬:‫ عن هشام بن احلكم قال‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ أمحد بن علي بن إبراهيم بن هاشم‬:‫ ىل‬- 13
‫ وامهاتك عقيالت‬،‫ وكان آباؤك بدورا بواهر‬،‫ إنك أحد النجوم الزواهر‬:‫الديصاين على أيب عبد اهلل الصادق عليه السالم فقال له‬
‫ ما الدليل على حدث‬،‫ وإذا ذكر العلماء فبك تثىن اخلناصر فخربين أيها البحر اخلضم الزاخر‬،‫ وعنصرك من أكرم العناصر‬،‫عباهر‬
‫العامل ؟‬
Ahmad Bin Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who
said,
‘Abu Shakir Al-Daysani came to Abu Abdullah Al-Sadiqasws and he said to himasws (in prose),
‘Youasws are one of the shining stars, yourasws fathersasws were dazzling moons, and yourasws
mothersas were of exquisite intelligence, and yourasws roots are from the most honourable of
the roots, and when the scholars are mentioned, it is by you asws they are praised. So, inform
me, O, ocean of treasures! What is the evidence upon the occurrence of the universe?’
‫ فدعى الصادق عليه السالم بيضة فوضعها على‬:‫ وما هو ؟ قال‬:‫ قال‬،‫ يستدل عليه بأقرب االشياء‬:‫فقال الصادق عليه السالم‬
‫ مث تنفلق عن مثل الطاووس أدخلها شئ‬،‫ تطيف به فضة سائلة وذهبة مائعة‬،‫ داخله غرقئ رقيق‬،‫ هذا حصن ملموم‬:‫راحته مث قال‬
،‫ فهذا الدليل على حدث العامل‬:‫ قال‬،‫ ال‬:‫؟ قال‬
54
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Al-Sadiqasws said: ‘The nearest of the things evidence upon Himazwj’. He said, ‘And what is it?’
He (the narrator) said, ‘Al-Sadiqasws called for an egg and placed it upon hisasws palm, then
said: ‘This is a collective fortress. Inside it is a thin droplet, covered by liquid silver and fluid
gold. Then it breaks down like the peacock. Can anything enter it?’ He said, ‘No’. He asws said:
‘So this is the evidence upon the occurrence of the universe’.
‫ أو‬،‫ أو ملسناه بأكفنا‬،‫ أو مسعناه بآذاننا‬،‫ وقد علمت أنا ال نقبل إال ما أدركناه بأبصارنا‬،‫ وقلت فأحسنت‬،‫ أخربت فأوجزت‬:‫قال‬
،‫ أو تصور يف القلوب بيانا واستنبطنه الروايات إيقانا‬،‫ أو ذقناه بأفواهنا‬،‫مشمناه مبناخرنا‬
He said, ‘I have been informed, and it has been summarised, and youasws have said it well,
and I have known that we cannot accept except what we realise by our sights, and we hear
by our ears, and we touch by hour palms, or we smell with our nostrils, or we taste with our
mouths, or an explanation of an imagination in the hearts and we extract it as convincing
reports’.
.‫ ذكرت احلواس اخلمس وهي ال تنفع شيئا بغري دليل كما ال تقطع الظلمة بغري مصباح‬:‫فقال الصادق عليه السالم‬
Al-Sadiqasws said: ‘You mentioned the five sensory perceptions, and these do not benefit
anything without evidence, just as you cannot cut through the darkness without a lamp’’.55
‫ عن احلسن بن‬،‫ عن أبويهما‬،‫ وعلي بن حممد بن سيار‬،‫ عن يوسف بن حممد بن زياد‬،‫ حممد بن القاسم املفسر‬:‫ ن‬،‫ م‬- 14
‫ عن أبيه جعفر‬،‫ عن أبيه موسى بن جعفر‬،‫ عن أبيه الرضا على بن موسى‬،‫ عن أبيه حممد بن ع لي‬،‫ عن أبيه علي بن حممد‬،‫علي‬
‫ قال‬:‫ عن أبيه احلسني بن علي بن أيب طالب عليهم السالم قال‬،‫ عن أبيه علي بن احلسني‬،‫ عن أبيه حممد ابن علي‬،‫بن حممد‬
‫ هو الذي خلق لكم ما يف االرض مجيعا مث استوي إىل السماء فسويهن سبع‬:‫ يف قول اهلل عزوجل‬- ‫أمري املؤمنني عليه السالم‬
‫مسوات وهو بكل شئ عليم‬
Muhammad Bin Al Qasim Al Mufassir, from Yusuf Bin Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayar,
from their two fathers,
‘From Al-Hassanasws Bin Aliasws, from hisasws father Aliasws Bin Muhammadasws, from hisasws
father Muhammadasws Bin Aliasws, from hisasws father Al-Reza Aliasws Bin Musaasws, from hisasws
father Musaasws Bin Ja’farasws, from hisasws father Ja’farasws Bin Muhammadasws, from hisasws
father Muhammadasws Ibn Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws
father Al-Husaynasws Bin Aliasws Bin Abu Talibasws having said: ‘Amir Al-Momineenasws said
regarding the Words of Allahazwj Mighty and Majestic: He is the (One) Who Created for you
the entirety of what is in the earth, then He Directed towards the sky, so He Created these
as seven skies, and He is a Knower of all things [2:29]:
‫ مث استوى إىل‬،‫ وتتوقوا به من عذاب نريانه‬،‫ هو الذي خلق لكم ما يف االرض مجيعا لتعتربوا به وتتوصلوا به إىل رضوانه‬:- ‫ قال‬-
‫ ولعلمه بكل شئ علم املصاحل فخلق لكم كل ما يف‬،‫ فسويهن سبع مساوات وهو بكل شئ عليم‬،‫السماء أخذ يف خلقها وإتقاهنا‬
.‫االرض ملصاحلكم يا بين آدم‬
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Heasws said: ‘Heazwj is the Oneazwj Who Created for you what is in the whole earth for you to
take a lesson with it, and for you to arrive to Hisazwj Pleasure, and to crave with Himazwj to be
saved from the Punishment of Hisazwj Fires. Then Heazwj Directed towards the sky Taking in its
creation and its mastery, so Heazwj Made these as seven skies, and Heazwj is a Knower of all
things, knowledge of what is correct for these, so Heazwj Created for you all, everything what
is in the earth for your interests, O children of Adamas!’’56
:‫ قلت له‬:‫ عن أيب احلسن الرضا عليه السالم قال‬،‫ عن أبيه‬،‫ عن علي بن احلسن بن فضال‬،‫ عن ابن عقدة‬،‫ الط القاين‬:‫ ن‬- 15
‫ ومل خيلقهم نوعا واحدا ؟‬،‫مل خلق اهلل عزوجل اخللق على أنواع شىت‬
Al Talaqany, from Ibn Aqda, from Bin Al Hassan Bin Fazaal, from his father,
‘From Abu Al-Hassan Al-Rezaasws, he (the narrator) said, ‘I said to himasws, ‘Why did Allahazwj
Mighty and Majestic Create the people upon various types, and not Created them upon one
type?’
‫ هل‬:‫ وال يقول قائل‬،‫ لئال يقع يف االوهام أنه عاجز فال تقع صورة يف وهم ملحد إال وقد خلق اهلل عزوجل عليها خلقا‬:‫فقال‬
‫يقدر اهلل عزوجل على أن خيلق على صورة كذا وكذا إال وجد ذلك يف خلقه تبارك وتعاىل فيعلم بالنظر إىل أنواع خلقه أنه على‬
.‫كل شئ قدير‬
So, heasws said: ‘Lest it may occur in the imaginations that Heazwj is frustrated, therefore
there does not occur an image in the imagination of an atheist, and Allah azwj Mighty and
Majestic has already Created a creature, and a speak cannot be saying, ‘If Allah azwj Mighty
and Majestic was able upon creating such and such an image’, except that he finds that in
Hisazwj in the Creation of the Blessed and Exalted. Thus, he would know with the looking at
the variety of Hisazwj creatures, Heazwj is Able upon all things’’.57
- ‫ وكانا من الشيعة االمامية‬- ‫ وعلي بن حممد بن سيار‬،‫ عن يوسف بن حممد بن زياد‬،‫ حممد بن القاسم املفسر‬:‫ مع‬،‫ م‬- 16
‫ اهلل هو الذي يتأله‬:‫ بسم اهلل الرمحن الرحيم فقال‬:‫ عن احلسن بن علي بن حممد عليهم السالم يف قول اهلل عزوجل‬،‫عن أبويهما‬
‫ بسم اهلل‬:‫ تقول‬،‫إليه عند احلوائج والشدائد كل خملوق عند انقطاع الرجاء من كل من دونه وتقطع االسباب من مجيع من سواه‬
،‫ واجمليب إذا دعي‬،‫ املغيث إذا استغيث‬،‫أي أستعني على اموري كلها باهلل الذي ال حتق العبادة إال له‬
Muhammad Bin Al Qasim Al Mufassir, from Yusuf Bin Muhammad Bin Ziyad, and Ali Bin Muhammad Bin Sayyar
- and they were both from the Imamite Shias – from their fathers,
‘From Al-Hassanasws Bin Aliasws Bin Muhammadasws regarding the Words of Allahazwj Mighty
and Majestic: In the Name of Allah the Beneficent, the Merciful [1:1]. Heasws said: ‘‘Heazwj is
Allahazwj to Whom it is resorted to during the need and difficulties by every creature, during
the cutting-off of hopes from everyone who is besides Himazwj, and the reasons are cut off
from the entirety of the ones besides Himazwj, you are (then) saying, ‘In the Name of
Allahazwj’. That is, ‘I am Assisted upon my affairs, all of them, by Allah azwj, Who, no one is
56
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rightful of the worship except for Himazwj, and the Helper when Heazwj is Cried to for help,
and the Answerer when supplicated to.
‫ يا‬:‫ فقال له‬،‫ يا ابن رسول اهلل دلين على اهلل ما هو ؟ فقد أكثر علي اجملادلون وحريوين‬:‫وهو ما قال رجل للصادق عليه السالم‬
،‫ نعم‬:‫ وال سباحة تغنيك ؟ قال‬،‫ فهل كسر بك حيث ال سفينة تنجيك‬:‫ قال‬،‫ نعم‬:‫عبد اهلل هل ركبت سفينة قط ؟ قال‬
And it is what a man said to Al-Sadiqasws, O sonasws of Rasool-Allahsaww! Point me to Allahazwj,

what is Heazwj, for the debaters are numerous against me and they are confusing me?’ So
heasws said to him: ‘O servant of Allahazwj! Have you every sailed a ship at all?’ He said, ‘Yes’.
Heasws said: ‘Has it ever broken with you where there is no (other) ship to save you, nor
could the swimming (to the shore) suffice you?’ He said, ‘Yes’.
:‫ قال الصادق عليه السالم‬،‫ نعم‬:‫ فهل تعلق قلبك هنالك أن شيئا من االشياء قادر على أن خيلصك من ورطتك ؟ قال‬:‫قال‬
.‫ وعلي االغاثة حيث ال مغيث‬،‫فذلك الشئ هو اهلل القادر على االجناء حيث ال منجي‬
Heasws said: ‘So did your heart attach over there, that there is something from the things
which has the ability upon finishing you from your predicament?’ He said, ‘Yes’. Al-Sadiqasws
said: ‘So that thing, Heazwj is Allahazwj, the One Able upon the rescuing when there is no
Rescuer, and upon the helping when there is no helper’.58
‫ عن‬،‫ عن هشام بن سامل‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن حممد بن جعفر بن بطة‬،‫ الفامي وابن مسرور‬:‫ ل‬- 17
‫ يا أمري‬:‫ مسعت أيب حيدث عن أبيه عليه السالم أن رجال قام إىل أمري املؤمنني عليه السالم فقال له‬:‫أيب عبد اهلل عليه السالم قال‬
،‫ وعزمت فخالف القضاء عزمي‬،‫ ملا أن مهمت حال بيين وبني مهي‬،‫ ونقض اهلمم‬،‫ بفسخ العزم‬:‫املؤمنني مبا عرفت ربك ؟ قال‬
‫فعلمت أن املدبر غريي‬
Al Faamy and Ibn Masrour, from Muhammad Bin Ja’far Bin Batat, from Al Barqy, from his father, from Ibn Abu
Umeyr, from Hisham Bin Salim,
‘From Abu Abdullahasws, having said: ‘Iasws heard myasws fatherasws narrate from hisasws
fatherasws that a man stood up to Amir Al-Momineenasws and said to himasws, ‘O Amir Al-
Momineenasws! With what do youasws recognise yourasws Lordazwj?’ Heasws said: ‘By the
annulments of the determination, and the breaking of the aspirations, when I asws think of a
state between measws and myasws thoughts and determine (to do something), and it (turns
out to be) different to the decision of myasws determination, then Iasws know that the Planner
is other than measws’.
،‫ نظرت إىل بالء قد صرفه عين وأبلى به غريي فعلمت أنه قد أنعم علي فشكرته‬:‫ فبماذا شكرت نعماءه ؟ قال‬:‫قال‬
He said, ‘What Bounties do youasws thank Himazwj for?’ Heasws said: ‘Iasws at an affliction which
has been turned away from me, and someone else gets tried with it, then I asws know that
Heazwj has Favoured upon measws, so Iasws thank Himazwj’.
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‫ ملا رأيته قد اختار يل دين مالئكته ورسله وأنبيائه علمت أن الذي أكرمين هبذا ليس ينساين‬:‫ فبماذا أحببت لقاءه ؟ قال‬:‫قال‬
.‫فأحببت لقاءه‬
He said, ‘What makes youasws love to meet Himazwj?’ Heasws said: ‘When Iasws Himazwj to have
Chosen for measws a Religion of Hisazwj Angels, and Hisazwj Rasoolsas, and Hisazwj Prophetsas,
Iasws know that Heazwj is the Oneazwj Whom Honoured me with this. Heazwj didn’t Forget
measws, so Iasws love to meet Himazwj’’.59
‫ عن أمحد بن‬،‫ عن عبد الرمحن بن حممد بن أيب هاشم‬،‫ عن حممد بن علي الكويف‬،‫ عن الربقي‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ يد‬- 18
‫ كنت أنا وابن أيب العوجاء وعبد اهلل بن‬:‫ أخربين رجل من أصحايب قال‬:‫ كنت عند أيب منصور املتطبب فقال‬:‫حمسن امليثمي قال‬
‫ ما منهم أحد أوجب له اسم‬- ‫ وأومى بيده إىل موضع الطواف‬- ‫ ترون هذا اخللق ؟‬:‫املقفع يف املسجد احلرام فقال ابن املقفع‬
،‫ فأما الباقون فرعاع وهبائم‬- ‫ يعين جعفر ابن حممد عليهما السالم‬- ‫االنسانية إال ذلك الشيخ اجلالس‬
Majaylawiya, from his uncle, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Abdul Rahman Bin
Muhammad bin Abu Hashim, from Ahmad Bin Mohsin Al Maysami who said,
‘I was in the presence of Abu Mansour Al-Motatabbab, and he said, ‘A man from my
companions informed me saying, ‘I, and Ibn Abu Al-Awja, and Abdullah Al-Maqfa was in the
Sacred Masjid, and Ibn Maqfa said, ‘Are you seeing these people?’ – and he gestured by his
hand towards the place of the Tawaaf – ‘There is no one from them upon whom the name
of ‘human being’ can be obligated, except for that seated Sheykh’ – meaning Ja’farasws Ibn
Muhammadasws – ‘As for the rest, they are a mob of animals’.
‫ فقال ابن أيب‬،‫ الين رأيت عنده ما مل أر عندهم‬:‫فقال له ابن أيب العوجاء وكيف أوجبت هذا االسم هلذا الشيخ دون هؤالء ؟ قال‬
،‫ ال تفعل فإين أخاف أن يفسد عليك ما يف يدك‬:‫ فقال له ابن املقفع‬،‫ ما بد من اختبار ما قلت فيه منه‬:‫العوجاء‬
Ibn Abu Al-Awja said to him, ‘And how come this name (human) can be obligated for this
Sheykh, besides those ones?’ He said, ‘Because I saw in hisasws presence what I did not see
with them’. Ibn Abu Al-Awja said, ‘It is inevitable that I be informed of what they say
regarding himasws, from himasws’. Ibn Al-Maqfa said, ‘Do not do it, for I fear that heasws would
spoil what (ideology) there is in your hands’.
‫ أما إذا تومهت‬:‫ فقال ابن املقفع‬،‫ ليس ذا رأيك ولكنك ختاف أن يضعف رأيك عندي يف إحاللك إياه احملل الذي وصفت‬:‫فقال‬
،‫ ومسه مالك أو عليك‬،‫ وال تثن عنانك إىل اسرتسال يسلمك إىل عقال‬،‫علي هذا فقم إليه وحتفظ ما استطعت من الزلل‬
He said, ‘That isn’t your view, but you fear that your opinions would be weakened in my
presence in your replacing hisasws status which you described’. Ibn Al-Maqfa said, ‘But, when
you are now accusing this upon me, then go to him asws, and protect yourself as much as you
can from the errors, and do not be discouraged from your head being turned, and name
himasws master, or it would be against you’.
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‫ وإن كان يف الدنيا روحاين يتجسد إذا‬،‫ يا ابن املقفع ما هذا ببشر‬:‫ فقام ابن أيب العوجاء وبقيت وابن املقفع فرجع إلينا وقال‬:‫قال‬
‫ وكيف ذاك ؟‬:‫ فقال له‬،‫شاء ظاهرا ويرتوح إذا شاء باطنا فهو هذا‬
He (the narrator) said, ‘So Ibn Abu Al-Awja stood up, and there remain Ibn Al-Maqfa. Then
he returned to us and said, ‘O ibn Al-Maqfa, this one is not a mortal! And if there ever was a
spiritualist in this world, embodying himself whenever he so desires to and appears, and
becomes a spirit whenever he so desires to, becoming hidden, so it is this one’. He said to
him, ‘And how is that so?’
‫ يعين أهل‬- ‫ إن يكن االمر على ما يقول هؤالء وهو على ما يقولون‬:‫ جلست إليه فلما مل يبق عنده غريي ابتدأين فقال‬:‫قال‬
،‫ فقد استويتم وهم‬- ‫ وليس كما تقولون‬- ‫ وإن يكن االمر كما تقولون‬،‫ فقد سلموا وعطبتم‬- ‫الطواف‬
He said, ‘I sat down to himasws, and when there did not remain in hisasws presence apart from
me, heasws initiated me and said: ‘If the matter happens to be upon what they are saying
(that God exists), and it is upon what they are saying – meaning the people doing Tawaaf –
so they would be safe and you would be destroyed. And if the matter is as you are saying
(that God does not exist) – and it isn’t as you are saying – then you and them would be the
same’.
،‫ يرمحك اهلل وأي شئ نقول ؟ وأي شئ يقولون ؟ ما قويل وقوهلم إال واحدا‬:‫فقلت له‬
I said to himasws, ‘May Allahazwj have Mercy on youasws! And which thing are we saying? And
which thing are they saying? My word and their word are not, except one’.
‫ وأنتم‬،‫ وأهنا عمران‬،‫ ويدينون بأن للسماء إهلا‬،‫ إن هلم معادا وثوابا وعقابا‬:‫ كيف يكون قولك وقوهلم واحدا وهم يقولون‬:‫فقال‬
.‫تزعمون أن السماء خراب ليس فيها أحد‬
So, heasws said: ‘How can your word and their word happen to be one, and they are saying
that for them there is a Hereafter, and Rewards, and Punishments, and they are making it a
Religion with that for the sky there is a God, and these are constructed, and you are alleging
that the sky is a ruin and there isn’t anyone in it’.
،‫ ما منعه إن كان االمر كما تقول أن يظهر خللقه ويدعوهم إىل عبادته حىت ال خيتلف منهم اثنان‬:‫ فاغتنمتها منه فقلت له‬:‫قال‬
.‫وملا احتجب عنهم وأرسل إليهم الرسل ؟ ولو باشرهم بنفسه كان أقرب إىل االميان به‬
He (Ibn Abu Al-Awja) said, ‘I was gloomy from it and said to himasws, ‘What prevents Himazwj,
if the matter was as youasws are saying, from appearing to Hisazwj creatures and Calling them
to Hisazwj worship until no two of them would differ, and why does Heazwj Veil from them,
and Sends the Messengersas to them? And if Heazwj were to Deal with them Himselfazwj, they
would have been closer to believing in Himazwj’.
،‫ وقوتك بعد ضعفك‬،‫ وكربك بعد صغرك‬،‫ ويلك وكيف احتجب عنك من أراك قدرته يف نفسك ؟ نشؤك ومل تكن‬:‫فقال يل‬
‫ وغضبك بعد رضاك وحزنك بعد‬،‫ ورضاك بعد غضبك‬،‫ وصحتك بعد سقمك‬،‫ وسقمك بعد صحتك‬،‫وضعفك بعد قوتك‬
Page 71 of 405
‫ وشهوتك بعد‬،‫ وإباؤك بعد عزمك‬،‫ وعزمك بعد إبائك‬،‫ وبغضك بعد حبك‬،‫ وحبك بعد بغضك‬،‫ وفرحك بعد حزنك‬،‫فرحك‬
‫ وخاطرك‬،‫ ويأسك بعد رجائك‬،‫ ورجاؤك بعد يأسك‬،‫ ورهبتك بعد رغبتك‬،‫ ورغبتك بعد رهبتك‬،‫ وكراهتك بعد شهوتك‬،‫كراهتك‬
.‫ وعزوب ما أنت معتقده من ذهنك‬،‫مبا مل يكن يف ومهك‬
So, heasws said to me: ‘Woe be unto you! And how can He azwj be Veiled from you, Oneazwj
Who Shows you Hisazwj Power within yourself? You are growing and did not exist (before),
and you are older after your youth, and your strength after your weakness, and your
weakness after your strength, and your illness after your health, and your health after your
sickness, and your pleasure after your anger, and your anger after your pleasure, and your
grief after your happiness, and your happiness after your grief, and your love after your
hatred, and your hatred after your love, and your determination after your refusal, and your
refusal after your determination, and your desire after your abhorrence, and your
abhorrence after your desires, and your security after your fear, and your fear after your
security, and your hope after your despair, and your despair after your hope, and your fear
of what does not happen to be in your imagination, and the setting of what you are
believing in from your mind’.
.‫ومازال يعد علي قدرته اليت يف نفسي اليت ال أدفعها حىت ظننت أنه سيظهر فيما بيين وبينه‬
And heasws did not cease to count upon me, Hisazwj Powers which are within myself, which I
could not defend these until I thought that He azwj would appear in what is between me and
himasws’’.60
‫ عن أيب عبد اهلل عليه‬،‫ عن بعض أصحابنا‬،‫ عن سعيد بن جناح‬،‫ عن أبيه‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 19
‫ وما يف‬،‫ والذي يسمونه الولغ أصغر من اجلرجس‬،‫ ما خلق اهلل خلقا أصغر من البعوض واجلرجس أصغر من البعوض‬:‫السالم قال‬
. ‫ وفضل على الفيل باجلناحني‬،‫الفيل شئ إال وفيه مثله‬
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from his father, from Saeed Bin Janah, from one of our
companions,
‘From Abu Abdullahasws having said: ‘Allahazwj did not Created anything smaller than the
mosquito, and the ‘Jarjis’ (a smaller species of mosquito) is smaller than the mosquito, and
that which is named as ‘Al Walag’ (an even smaller species of mosquito) is smaller than the
‘Jarjis’, and there is nothing in the elephant except and in it is similar to it, and it has a merit
upon the elephant with having the two wings’’.61
‫ أن ابن أيب العوجاء حني كلمه أبو عبد اهلل عليه السالم عاد إليه يف اليوم‬:‫ عن الكليين بإسناده رفع احلديث‬،‫ الدقاق‬:‫ يد‬- 20
‫ أردت ذاك يا‬:‫ كأنك جئت تعيد بعض ما كنا فيه ؟ فقال‬:‫ فقال أبو عبد اهلل عليه السالم‬،‫الثاين فجلس وهو ساكت ال ينطق‬
‫ العادة حتملين على‬:‫ ما أعجب هذا تنكر اهلل وتشهد أين ابن رسول اهلل ! فقال‬:‫ فقال أبو عبد اهلل عليه السالم‬،‫ابن رسول اهلل‬
،‫ذلك‬
60
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Al Daqaqm from Al Kulayni, by his chain, raising the Hadeeth: -
‘Ibn Abu Al-Awjam, when Abu Abdullahasws spoke to him, he returned to himasws on the
second day. But, he sat down and he was silent, not speaking (at all). So, Abu Abdullah asws
said: ‘It is as if you have come to reiterate part of what we were (discussing) with’. He said, ‘I
want that, O sonasws of Rasool-Allahsaww!’ Abu Abdullahasws said to him: ‘How strange this is.
You deny Allahazwj, and you testify that Iasws am a sonasws of a Rasoolsaww of Allahazwj!’ So, he
said, ‘The habit carried me upon that’.
‫ إجالال لك ومهابة ما ينطق لساين بني يديك فإين شاهدت العلماء‬:‫ فما مينعك من الكالم ؟ قال‬:‫فقال له العامل عليه السالم‬
،‫ يكون ذلك ولكن أفتح عليك بسؤال و أقبل عليه‬:‫ قال‬.‫وناظرت املتكلمني فما تداخلين هيبة قط مثل ما تداخلين من هيبتك‬
So, the scholarasws said to him: ‘So what prevented you from the speaking?’ He said, ‘As a
homage to youasws and reverence. My tongue could not unfreeze in front of you asws, for I
have witnessed the scholars and debated the theologians, so there did not enter awe into
me at all like what awe entered into me from you asws’. Heasws said: ‘That happens, but Iasws
would like to open upon you with a question’, and heasws turned to face him.
:‫ فقال له العامل عليه السالم‬،‫ بل أنا غري مصنوع‬:‫ أمصنوع أنت أو غري مصنوع ؟ فقال عبد الكرمي بن أيب العوجاء‬:‫فقال له‬
:‫ وولع خبشبة كانت بني يديه وهو يقول‬،‫فصف يل لو كنت مصنوعا كيف كنت تكون ؟ فبقي عبد الكرمي مليا ال حيري جوابا‬
‫ فإن كنت مل تعلم صفة الصنعة‬:‫ فقال له العامل عليه السالم‬،‫ كل ذلك صفة خلقه‬،‫طويل عريض عميق قصري متحرك ساكن‬
،‫غريها فاجعل نفسك مصنوعا ملا جتد يف نفسك مما حيدث من هذه االمور‬
So heasws said to him: ‘Are you made (Created) or not made?’ Abdul Kareem Bin Abu Al-
Awja’a said, ‘But, I am not made’. The scholarasws said to him: ‘Describe to me, if you had
been Made, how would you have happened to be?’ Abdul Kareem remained reflecting, too
baffled to answer, and he played around with a piece of wood which was in front of him,
and he was saying, ‘Long, wide, deep, short, moving, still, all of that is a quality of Hisazwj
creatures’. The scholarasws said to him: ‘So, if you do not know the qualities of the made
(creation) apart from these, then consider yourself to be as a Made (Created) to what you
find within yourself, from what occurs from these matters’.
‫ فقال له أبو عبد اهلل عليه‬،‫ سألتين عن مسألة مل يسألين عنها أحد قبلك وال يسألين أحد بعدك عن مثلها‬:‫فقال له عبد الكرمي‬
‫ هبك علمت أنك مل تسأل فيما مضى فما علمك أنك ال تسأل فيما بعد ؟ على أنك يا عبد الكرمي نقضت قولك‬:‫السالم‬
‫ فكيف قدمت وأخرت ؟‬،‫النك تزعم أن االشياء من االول سواء‬
Abdul Kareem said to himasws, ‘Youasws have asked me a question no one has asked me
before youasws, nor will anyone ask me after youasws, the likes of it’. Abu Abdullahasws said,
‘Given that you know that you have not been asked in what is past, so what makes you
know that you will not be asked in what is afterwards? O Abdul Kareem! You break your
own words, because you are alleging that the things have been the same from before, so
how come you are bringing them forward and delaying (talking about past and future)?’
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‫ هل يف الكيس دينار ؟ فنفيت كون‬:‫ أرأيت لو كان معك كيس فيه جواهر فقال لك قائل‬،‫ يا عبد الكرمي أزيدك وضوحا‬:‫ قال‬:‫مث‬
‫ صف يل الدينار وكنت غري عامل بصفته هل كان لك أن تنفي كون الدينار عن الكيس وأنت‬:‫ فقال لك قائل‬،‫الدينار يف الكيس‬
،‫ ال‬:‫ال تعلم ؟ قال‬
Then heasws said: ‘O Abdul Kareem! Iasws shall increase its clarification. What is your view if
there was a bag with you wherein were jewels, and someone says to you, ‘Is there a Dinar in
the bag?’ So, you deny the existence of the Dinar in the bag, and he says to you, ‘Describe
the Dinar to me’, and you are not knowledgeable of its description, would that be for you
that you should deny the existence of the Dinar in the bag, and you don’t know?’ He said,
‘No’.
‫ فالعامل أكرب وأطول وأعرض من الكيس فلعل يف العامل صنعة من حيث ال تعلم صفة الصنعة من‬:‫فقال أبو عبد اهلل عليه السالم‬
،‫ فانقطع عبد الكرمي وأجاب إىل االسالم بعض أصحابه وبقي معه بعض‬،‫غري الصنعة‬
Abu Abdullahasws said: ‘So the universe is longer and wider than the bag. Perhaps in the
universe there is a created being from where you do not know the description of the Made
being from the one not Made’. But Abdul Kareem cut-off (the discussion, and some of his
companions answered to Al-Islam (became Muslims), and there remained with him, some.
‫ ما الدليل على حدث‬:‫ فقال‬،‫ اسأل عما شئت‬:‫ اقلب السؤال ؟ فقال له أبو عبد اهلل عليه السالم‬:‫فعاد يف اليوم الثالث فقال‬
‫االجسام ؟‬
He returned on the third day, and he said, ‘I would like to overturn the questioning’. Abu
Abdullahasws said: ‘Ask about whatever you so desire to’. He said, ‘What is the evidence of
the occurrence (coming into being) of the bodies?’
‫ ولو كان‬،‫ ويف ذلك زوال وانتقال عن احلالة االوىل‬،‫ إين ما وجدت شيئا صغريا وال كبريا إال وإذا ضم إليه مثله صار أكرب‬:‫فقال‬
‫ الن الذي يزول وحيول جيوز أن يوجد ويبطل‬،‫قدميا ما زال وال حال‬
So heasws said: ‘Iasws have not found anything, neither small nor big, except that when the
likes of it is combined to it, it gets bigger; and in that is the decline (deterioration) and the
change from the former state. And had (all things) being eternal, they would neither
deteriorate nor change state, because that which deteriorates and changes, it is allowed
that it comes into being and gets abolished.
‫ والقدم والعدم‬،‫ ولن جتتمع صفة االزل واحلدوث‬،‫ ويف كونه يف االزل دخوله يف القدم‬،‫فيكون بوجوده بعد عدمه دخول يف احلدث‬
،‫يف شئ واحد‬
Thus, it would happen to be, by its existence after its non-existence, entering into the
occurrence and in its coming into being in the beginning, it would enter into the non-
existence, and there would never gather together the qualities of the eternity and the non-
existence and the occurrence (coming into being), and the infinity, into one thing’.
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‫ هبك علمت يف جري احلالتني والزمانني على ما ذكرت واستدللت على حدوثها فلو بقيت االشياء على صغرها‬:‫فقال عبد الكرمي‬
‫ فلو رفعناه و وضعنا‬،‫ إمنا نتكلم على هذا العامل املوضوع‬:‫من أين كان لك أن تستدل على حدثها ؟ فقال العامل عليه السالم‬
،‫عاملا آخر كان ال شئ أدل على احلدث من رفعنا إياه ووضعنا غريه‬
Abdul Kareem said, ‘Given, that youasws know regarding the flow of the two states and the
two times upon what youasws mentioned, and evidence with that upon its occurrence
(coming into being). If the things were to remain upon its smallness, from where would that
be for you to evidence upon their occurrence?’ The scholar asws said: ‘But rather, weasws
speak upon this universe as the subject. If we were to raise it and place another universe,
the nothingness would be evidenced upon the occurrence from our raising it and replacing
it with another.
‫ إن االشياء لو دامت على صغرها لكان يف الوهم أنه مىت ما ضم شئ إىل مثله‬:‫ولكن أجبتك من حيث قدرت أن تلزمنا ونقول‬
،‫ ويف جواز التغيري عليه خروجه من القدم كما بان يف تغيريه دخوله يف احلدث ليس لك وراءه شئ يا عبد الكرمي‬،‫كان أكرب‬
But, Iasws shall answer you from where you measured out to compel usasws. So weasws are
saying that the things, had they remained eternally upon their smallness, it would always be
in the mind that when something is combined to something the like of it, it would be
greater (than before), and with regards to the permissibility of the change upon it, is its exit
from the eternity, just as its change is its entry into the occurrence. There is nothing for you
behind it, O Abdul Kareem’.
‫ فقال العامل‬،‫ إن ابن أيب العوجاء قد أسلم‬:‫ فلما أن كان من العام القابل التقى معه يف احلرم فقال له بعض شيعته‬.‫فانقطع وخزى‬
،‫ هو أعمى من ذلك ال يسلم‬:‫عليه السالم‬
He cut-off (the discussion) and went out. So, when it was the next year, I met up with him asws
in the Sanctuary. One of hisasws Shias said to himasws, ‘Ibn Abu Al-Awja’a has become a
Muslim’. The scholarasws said: ‘He is blind from that and will not become a Muslim’.
‫ ولنبصر ما‬.‫ وسنة البلد‬،‫ عادة اجلسد‬:‫ ما جاء بك إىل هذا املوضع ؟ فقال‬:‫ فقال له العامل‬،‫ سيدي وموالي‬:‫فلما بصر بالعامل قال‬
:‫ فذهب يتكلم فقال له‬،‫ أنت بعد على عتوك وضاللك يا عبد الكرمي‬:‫ فقال له العامل‬،‫الناس فيه من اجلنون واحللق ورمي احلجارة‬
‫ ونفض رداءه من يده‬،‫ال جدال يف احلج‬
When he (Abdul Kareem) saw the scholarasws, he said, ‘My chief and my master!’ The
scholarasws said to him: ‘What brings you here to this place?’ He said, ‘Habit of the body and
ways of the country, and to see what the people are indulging in from the insanity, and the
shaving (of the heads), and pelting the rocks (Hajj rituals)’. The scholar asws said to him: ‘After
(all) you are still upon your insolence and your straying, O Abdul Kareem!’ So, he went on to
speak, but heasws said to him: ‘There will be no contentious arguments during the Hajj’, and
heasws shook off hisasws robe from his hands.
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‫ جنونا‬- ‫ وهو كما نقول‬- ‫ وإن يكن االمر كما نقول‬،‫ جنونا وجنوت‬- ‫ وليس كما تقول‬- ‫ إن يكن االمر كما تقول‬:‫وقال‬
.‫ ال رمحه اهلل‬،‫ فردوه ومات‬،‫ وجدت يف قليب حرارة فردوين‬:‫ فأقبل عبد الكرمي على من معه فقال‬،‫وهلكت‬
And heasws said: ‘If the matter happens to be just as you are saying it to be, and it is not as
you are saying it to be, weasws would be saved and you would be saved; but if the matter
happens to be just as weasws are saying it to be, and it is just as weasws are saying it to be,
weasws would be Saved and you would be destroyed’. Abdul Kareem turned towards the one
who was with him and he said, ‘I find malice in my heart, so return me’. They returned him,
and he died. May Allahazwj not have Mercy on him’’.62
‫ سئل أبو عبد اهلل عليه السالم‬:‫ عن هشام بن سامل قال‬،‫ عن ابن أيب عمري‬،‫ عن ابن هاشم‬،‫ عن أبيه‬،‫ ابن إدريس‬:‫ يد‬- 21
.‫ ومهمت فنقض مهي‬،‫ عزمت ففسخ عزمي‬،‫ بفسخ العزم ونقض اهلم‬:‫ مب عرفت ربك ؟ قال‬:‫فقيل له‬
Ibn Idrees, from his father, from Ibn Hashim, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘Abu Abdullahasws was asked, and it was said to himasws, ‘By what do youasws recognise
yourasws Lordazwj?’ Heasws said: ‘By the annulment of the determination and breaking of the
aspiration. I determine (to do something), and myasws determination gets annulled, and Iasws
aspire (to do something), but myasws aspiration breaks’’.63
،‫ عن علي بن احلكم‬،‫ عن سليمان بن جعفر‬،‫ عن حممد بن عبد الرمحن اخلزاز‬،‫ عن الربمكي‬،‫ عن االسدي‬،‫ املكتب‬:‫ يد‬- 22
‫ بتوفيقه وإرشاده‬:‫ مب عرفت ربك ؟ قال‬:‫ حضرت حممد بن النعمان االحول فقام إليه رجل فقال له‬:‫عن هشام بن سامل قال‬
،‫وتعريفه و هدايته‬
Al Maktab, from Al Asady, from Al Barmakky, from Muhammad Bin Abdul Rahman Al Khazaz, from
Suleyman Bin Ja’far, from Ali Bin Al Hakam, from Hisham Bin Salim who said,
‘Muhammad Bin Al-Numan Al-Ahowl arrived, and a man stood up to him and said to him,
‘By what do you recognise your Lordazwj?’ He said, ‘By Hisazwj Inclination, and Hisazwj
Correctness, and Hisazwj Introduction, and Hisazwj Guidance’.
‫ مب عرفت ربك ؟‬:‫ ما أقول ملن يسألين فيقول يل‬:‫ فخرجت من عنده فلقيت هشام بن احلكم فقلت له‬:‫قال‬
He said, ‘I went out from him and I met Hisham Bin Al Hakam and said to him, ‘What shall I
said to the one who asks me and says to me, ‘By what do you recognise your Lord azwj?’’
‫ وذلك أين أجدها‬،‫ الهنا أقرب االشياء إيل‬،‫ عرفت اهلل جل جالله بنفسي‬:‫ مب عرفت ربك ؟ قلت‬:‫ إن سأل سائل فقال‬:‫فقال‬
‫ زائدة من بعد‬،‫ مبنية على ضروب من التخطيط و التصوير‬،‫ متينة الصنعة‬،‫ ظاهرة الرتكيب‬،‫ وأجزاءا مؤتلفة‬،‫أبعاضا جمتمعة‬
،‫ وناقصة من بعد زيادة‬،‫نقصان‬
62
63
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He said, ‘If a questioner asks and says, ‘With what do you recognise your Lord azwj?’ Say, ‘I
recognised Allahazwj, Majestic is Hisazwj Majesty with myself, because Heazwj is the closes of
the things to me, and that I found its parts to be together, and its parts combined, its
apparent composition, its durable workmanship, based upon the planning and the imagery,
increase from after the deficiency, and deficiency from after an increase.
‫ ال تدرك‬،‫ جمبولة على الضعف والنقص واملهانة‬،‫ من بصر ومسع وشام وذائق والمس‬،‫ وجوارح متبائنة‬،‫قد انشئ هلا حواس خمتلفة‬
‫ واستحال يف العقول‬،‫ ودفع املضار عنها‬،‫ وال تقوى على ذلك عاجزة عن اجتالب املنافع إليها‬،‫واحدة منها مدرك صاحبتها‬
،‫ وثبات صورة ال مصور هلا‬،‫وجود تأليف ال مؤلف له‬
Different senses have been grown for it, and jointed limbs, from the sight, and hearing, and
smell, and taste, and the touch; bound upon the weakness, and the defect, and the
humiliation. One of these cannot realise the realisation of its counterpart, nor can a
frustrated one be strong upon that from bringing benefits to these, and repel the harm from
these. And it is impossible in the intellects the existence of the composition there being no
Composer for it, and the establishment of an imager, there being no Imager for it.
.‫ ويف أنفسكم أفال تبصرون‬:‫ قال اهلل جل جالله‬،‫ خمالفا هلا يف مجيع جهاهتا‬،‫ ومصورا صورها‬،‫فعلمت أن هلا خالقا خلقها‬
Therefore, I know that for these, there is a Creator Who Created these, and an Imager Who
Imaged it, Giving a difference to these in the entirety of their aspects. Allah azwj, Mighty is
Hisazwj Majesty Said: And within themselves (too). So, will you not see? [51:21]’’.64 (P.s. –
this is not a Hadeeth)
‫ قال يل‬:‫ عن هشام بن احلكم قال‬،‫ عن عمر بن عبد العزيز‬،‫ عن احلسني بن املأمون القرشي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 23
،‫ إن يل مسألة تستأذن يل على صاحبك فإين قد سألت عنها مجاعة من العلماء فما أجابوين جبواب مشبع‬:‫أبو شاكر الديصاين‬
،‫ إين احب أن ألقي هبا أبا عبد اهلل عليه السالم‬:‫ هل لك أن ختربين هبا فلعل عندي جوابا ترتضيه ؟ فقال‬:‫فقلت‬
Al Daqaq, from Al Asady, from Al Husayn Bin Al Mamoun Al Qarshy, from Umar Bin Abdul Aziz, from Hisham
Bin Al Hakam who said,
‘Abu Shakir Al-Daysani said to me, ‘There are issues for me. Will you seek permission for me
to see your Masterasws, for I have asked about these a group of scholars, but they did not
answer me with a satisfactory answer’. I said, ‘Is it for you that you inform me with these,
perhaps with me there are answers you would be pleased with?’ He said, ‘I would love to
cast these to Abu Abdullahasws’.
‫ ما الدليل على أن لك صانعا ؟‬:‫ فقال له‬،‫ سل عما بدا لك‬:‫ أتأذن يل يف السؤال ؟ فقال له‬:‫فاستأذنت له فدخل فقال له‬
So, I sought permission for him, and he came and said to him asws, ‘Will youasws permit to me
regarding the questions?’ Heasws said to him: ‘Ask, whatever comes to you’. He said to
himasws, ‘What is the evidence that there is a Maker for youasws?’
64
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‫ إما أن أكون صنعتها‬،‫ فال أخلو من أحد معنيني‬،‫ إما أن أكون صنعتها أنا‬:‫ وجدت نفسي ال ختلو من إحدى جهتني‬:‫فقال‬
‫ وإن كانت‬،‫ فإن كنت صنعتها وكانت موجودة فقد استغنيت بوجودها عن صنعتها‬،‫وكانت موجودة أو صنعتها وكانت معدومة‬
،‫معدومة فإنك تعلم أن املعدوم ال حيدث شيئا‬
Heasws said: ‘Iasws found myselfasws as not being empty from one of the two aspects – Either
Iasws have made myselfasws – then Iasws would not be empty from one of the two meanings –
either Iasws made it and Iasws was existing, or Iasws made it and was non-existent. So, if Iasws
made it and was existent, then Iasws was needless of its existence from making it, and if Iasws
was non-existent, then (even) you know that the non-existent cannot make anything.
.‫ فقام وما أجاب جوابا‬،‫فقد ثبت املعىن الثالث أن يل صانعا وهو اهلل رب العاملني‬
Thus, the third meaning has been proved that there is a Maker for me, and Heazwj is Allahazwj,
Lordazwj of the world’. So, he arose and did not answer with an answer’. 65
‫ عن علي‬،‫ عن حممد بن احلسني‬،‫ عن سهل‬،‫ عن االشعري‬،‫ وحممد العطار‬،‫ عن أمحد بن إدريس‬،‫ أيب وابن الوليد معا‬:‫ يد‬- 24
‫ أليس تزعم أن اهلل‬:‫ فقال‬:‫ دخل ابن أيب العوجاء على أيب عبد اهلل عليه السالم‬:‫ عن مروان بن مسلم قال‬،‫بن يعقوب اهلامشي‬
‫ احدث يف املوضع مث‬:‫ كيف ختلق ؟ قال‬:‫ فقال له‬،‫ أنا أخلق‬:‫ فقال له‬،‫ بلى‬:‫خالق كل شئ ؟ فقال أبو عبد اهلل عليه السالم‬
،‫ فأكون أنا الذي خلقتها‬،‫ألبث عنه فيصري دوابا‬
My father, and Ibn Al Waleed both together, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ashary,
from Sahl, from Muhammad Bin Al Husayn, from Ali Bin Yaqoub Al Hashimy, from Marwan Bin Muslim who
said,
‘Ibn Abu Al-Awja came to Abu Abdullahasws and he said, ‘Aren’t you claiming that Allahazwj
Created all things?’ Abu Abdullahasws said: ‘Yes’. He said to himasws, ‘I (also) create’. He said,
‘How do you create?’ He said, ‘I excrete in a place, then I leave from it, and insects come to
be, therefore I am the one who created these’.
‫ فتعرف الذكر منها من االنثى وتعرف كم‬:‫ قال‬،‫ بلى‬:‫ أليس خالق الشئ يعرف كم خلقه ؟ قال له‬:‫فقال أبو عبد اهلل عليه السالم‬
.‫عمرها ؟ فسكت‬
So, Abu Abdullahasws said: ‘Wouldn’t a creator of the thing know much he creates?’ He said
to himasws, ‘Yes’. Heasws said: ‘Then, do you recognise the male from these (insects) from the
females, and do you recognise how old these are?’ He was silent’’.66
‫ عن‬،‫ عن يونس بن عبد الرمحن‬،‫ عن احلسن بن إبراهيم‬،‫ عن حممد بن محاد‬،‫ عن ابن هاشم‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 25
‫ كان زنديق مبصر يبلغه عن أيب عبد اهلل عليه السالم‬:‫ قال يل هشام بن احلكم‬:‫ قال يل علي بن منصور‬:‫يونس بن يعقوب قال‬
65
66
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‫ هو مبكة فخرج الزنديق إىل مكة وحنن مع أيب عبد اهلل عليه السالم فقاربنا‬:‫ فقيل له‬،‫فخرج إىل املدينة ليناظره فلم يصادفه هبا‬
‫ يف الطواف‬- ‫ وحنن مع أيب عبد اهلل عليه السالم‬- ‫الزنديق‬
Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Muhammad Bin Hamad, from Al Hassan Bin Ibrahim,
from Yunus Bin Abdul Rahman, from Yunus Bin Yaqoub who said,
‘Ali Bin Mansour said to me, ‘Hisham Bin Al-Hakam said to me, ‘‘There was an atheist in
Egypt. Certain things about Abu Abdullahasws reached him. So, he went out to Al-Medina in
order to debate with himasws. But he could not come across himasws, and it was said to him
that heasws had gone out to Makkah. So, he went out to Makkah, and we were with Abu
Abdullahasws. He came across us while we were with Abu Abdullahasws during the Tawaaf.
‫ فما كنيتك ؟‬:‫ قال‬،‫ امسي عبد امللك‬:‫ ما امسك ؟ قال‬:‫ فقال له جعفر عليه السالم‬،‫فضرب كتفه كتف أيب عبد اهلل عليه السالم‬
‫ أعبد إله‬،‫ أمن ملوك السماء أم من ملوك االرض ؟ وأخربين عن ابنك‬،‫ فمن امللك الذي أنت له عبد‬:‫ قال‬،‫ أبو عبد اهلل‬:‫قال‬
.‫ قل ما شئت ختصم‬:‫ فقال له أبو عبد اهلل عليه السالم‬،‫السماء أم عبد إله االرض ؟ فسكت‬
He struck hisasws shoulder, a shoulder of Abu Abdullahasws, so Ja’farasws said to him: ‘ ‘What is
your name?’ He said, ‘My name is Abdul Malik (Slave of the king)’. He asws said: ‘What is your
teknonym?’ He said, ‘My teknonym is Abu Abdullah (Father of the slave of Allah azwj)’. Abu
Abdullahasws said to him: ‘So who is this king whose slave you are? Is he from the kings of the
sky or from the kings of the earth? And, inform me asws about your son, is he a slave of a god
of the sky, or a slave of a god of the earth?’ He was silent. Abu Abdullahasws said to him: Say
whatever you like, you will be defeated’.
،‫ إذا فرغت من الطواف فأتنا‬:‫ فقال له أبو عبد اهلل عليه السالم‬،‫ أما ترد عليه ؟ فقبح قويل‬:‫ قلت للزنديق‬:‫قال هشام بن احلكم‬
،‫فلما فرغ أبو عبد اهلل عليه السالم أتاه الزنديق فقعد بني يديه وحنن جمتمعون عنده‬
Hisham Bin Al-Hakam said, ‘I said to the atheist, ‘You are not replying to himasws?’ But, he
disliked my words. Abu Abdullahasws said: ‘When we are free from the Tawaaf, then come
over to us’. So when Abu Abdullahasws was free, the atheist came over to himasws, and he sat
himself in front of Abu Abdullahasws, and we gathered in hisasws presence.
‫ ال‬:‫ فما يدريك مبا حتتها ؟ قال‬:‫ قال‬،‫ ال‬:‫ فدخلت حتتها ؟ قال‬:‫ قال‬،‫ نعم‬:‫ أتعلم أن لالرض حتت وفوق ؟ قال‬:‫فقال للزنديق‬
،‫ فالظن عجز ما مل تستيقن‬:‫ قال أبو عبد اهلل عليه السالم‬،‫أدري إال أين أظن أن ليس حتتها شئ‬
Heasws said to the atheist: ‘Do you know that for the earth there is an underneath and an
above?’ He said, ‘Yes’. Heasws said: ‘So have you entered its underneath?’ He said, ‘No’.
Heasws said: ‘So what would make you know what is underneath it?’ He said, ‘I don’t know
except that I guess that there is nothing underneath it’. So Abu Abdullah asws said: ‘So the
guess shows the frustration (inability) due to what you are not certain of’.
،‫ فعجبا لك مل تبلغ املشرق‬:‫ قال‬،‫ ال‬:‫ فتدري ما فيها ؟ قال‬:‫ قال‬،‫ ال‬:‫ فصعدت إىل السماء ؟ قال‬:‫قال أبو عبد اهلل عليه السالم‬
‫ ومل جتز هنالك فتعرف ما خلقهن وأنت جاحد ما فيهن وهل جيحد‬،‫ ومل تصعد إىل السماء‬،‫ ومل تنزل حتت االرض‬،‫ومل تبلغ املغرب‬
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،‫ فأنت يف شك من ذلك فلعل هو‬:‫ قال أبو عبد اهلل عليه السالم‬،‫ ما كلمين هبذا أحد غريك‬:‫العاقل ما ال يعرف ؟ فقال الزنديق‬
:‫ ولعل ذاك‬:‫ قال الزنديق‬،‫أو لعل ليس هو‬
Then Abu Abdullahasws said: ‘Have you ascended to the sky?’ He said, ‘No’. Heasws said: ‘Do
you know what is therein?’ He said, ‘No’. Heasws said: ‘It is strange for you that you have not
reached the west and not descended into the earth and not ascended to the sky, and not
exceeded over there as to what is behind these, and you are denying with what is in these?
And would the intellectual deny what he does not recognise?’ The atheist said, ‘No one has
spoken with me by this apart from youasws’. Abu Abdullahasws said: ‘So you are in doubt with
regards to that. Perhaps Heazwj is (Existent), and perhaps Heazwj is not (Existent)’. The atheist
said: ‘And perhaps it is that’.
‫ يا أخا أهل مصر تفهم عين‬،‫ فال حجة للجاهل‬،‫ أيها الرجل ليس ملن ال يعلم حجة على من يعلم‬:‫فقال أبو عبد اهلل عليه السالم‬
‫ أما ترى الشمس والقمر والليل والنهار يلجان ليس هلما مكان إال مكاهنما فإن كانا يقدران على أن‬،‫فإنا ال نشك يف اهلل أبدا‬
‫يذهبا وال يرجعان فلم يرجعان ؟ وإن مل يكونا مضطرين فلم ال يصري الليل هنارا والنهار ليال ؟ اضطرا واهلل يا أخا أهل مصر إىل‬
.‫ صدقت‬:‫ قال الزنديق‬،‫ والذي اضطرمها أحكم منهما وأكرب منهما‬،‫دوامهما‬
Abu Abdullahasws said: ‘O you man! There is no argument for the one who does not know
over the one who does know, and there is no argument for the ignorance either. O brother
of the people of Egypt! Understand about measws, for weasws do not doubt regarding
Allahazwj, ever! But, do you not see the sun and the moon, and the night and the day
following their course, so they do not get confused and do not retract, (but are) being
Forced? There is no place for them except for their respective placing. If they had power
upon the going, they would not be returning, and if they were not being Forced, the night
would not become a day, and the day, a night. They are being forced. By Allah azwj, O brother
of the people of Egypt! The Oneazwj Who Forces them to their shifts is Wiser than both of
them and greater’. The atheist said, ‘Youasws speak the truth’.
‫ يا أخا أهل مصر الذي تذهبون إليه وتظنونه بالوهم فإن كان الدهر يذهب هبم مل ال يردهم ؟‬:‫مث قال أبو عبد اهلل عليه السالم‬
‫وإن كان يردهم مل ال يذهب هبم ؟ القوم مضطرون‬
Then Abu Abdullahasws said: ‘O brother of the people of Egypt! That what they (people) are
going towards, and you are thinking that it is the time. If it was the time going with them,
why is it not returning them, and if it was returning them, why is it not going with them. The
people are being Forced.
‫ مل ال تسقط السماء على االرض ؟ ومل ال تنحدر االرض فوق طباقها فال‬،‫ واالرض موضوعة‬،‫ السماء مرفوعة‬،‫يا أخا أهل مصر‬
،‫ أمسكهما واهلل رهبما وسيدمها‬:‫يتماسكان وال يتماسك من عليهما ؟ فقال الزنديق‬
O brother of the people of Egypt! Why is the sky elevated and the earth is laid? Why doesn’t
the sky fall upon the earth? Why doesn’t the earth stoop above its layers, and they are
neither attached nor are they attached to the ones above it?’ The atheist said, ‘Allah azwj
their Lordazwj and their Master Keeps them attached’.
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‫ جعلت فداك إن آمنت الزنادقة على يديك فقد‬:‫ فقال له محران بن أعني‬.‫فآمن الزنديق على يدي أيب عبد اهلل عليه السالم‬
‫ فقال أبو عبد‬.‫ اجعلين من تالمذتك‬:‫ فقال املؤمن الذي آمن على يدي أيب عبد اهلل عليه السالم‬.‫آمنت الكفار على يدي أبيك‬
‫ وحسنت طهارته حىت‬،‫ فعلمه هشام فكان معلم أهل مصر وأهل الشام‬.‫ خذه إليك فعلمه‬:‫اهلل عليه السالم هلشام بن احلكم‬
.‫رضي هبا أبو عبداللله عليه السالم‬
He (the narrator) said, ‘So the atheist believed upon the hands of Abu Abdullah asws. Humran
said to himasws, ‘May I be sacrificed for youasws! If the atheist professed belief upon yourasws
hands, and the disbelievers had professed belief upon the hands of your asws fatherasws’. The
Believer who had just professed belief upon the hands of Abu Abdullah asws said, ‘Make me
to be from yourasws students’. Abu Abdullahasws said, ‘O Hisham Bin Al-Hakam! Keep him to
yourself (company) and teach him’. So Hisham taught him, and he became a teacher of the
people of Eman in Syria and the people of Egypt, and his purity was good to the extent that
Abu Abdullahasws was pleased with him’’.67
‫ قال مردة‬،‫ ملا توعد رسول اهلل صلى اهلل عليه واله اليهود والنواصب يف جحد النبوة واخلالفة‬:‫ قال االمام عليه السالم‬:‫ م‬- 26
‫ من هذا الذي ينصر حممدا وعليا على أعدائهما ؟‬:‫اليهود وعتاة النواصب‬
The Imam (Al-Hassan Al-Askariasws) said: ‘When Rasool-Allahsaww rebuked the Jews and the
Nasibis (Hostile ones) for rejecting the Prophet-hood and the Caliphate, the apostate Jews
and the transgressing Nasibis (Hostile ones) said, ‘Who is the one who helps Muhammad saww
and Aliasws against theirasws enemies?’
،‫ حتبسها من الوقوع عليكم‬،‫ وال عالقة من فوقها‬،‫ " إن يف خلق السموات واالرض " بال عمد من حتتها‬:‫فأنزل اهلل عزوجل‬
So, Allahazwj Revealed: In the Creation of the skies and the earth [2:164] – without there
being any pillars underneath, nor any connection from above it, withholding it from falling
upon you.
‫ والسماء من فوقكم وال حميص‬،‫ االرض من حتتكم ال منجا لكم منها إن هربتم‬،‫وأنتم يا أيها العباد واالماء اسرائي ويف قبضي‬
،‫ وإن شئت أهلكتكم بتلك‬،‫ فإن شئت أهلكتكم هبذه‬،‫لكم عنها إن ذهبتم‬
“And you, O servants, and the maids, are Myazwj prisoners and in Myazwj Grip. The ground is
beneath you, there is no rescue for you from it that you should flee, and the sky is above
you, and there is no refuge for you from it that you can go away. If Iazwj so Desire, Iazwj could
Destroy you all with this, and if Iazwj so Desire, Iazwj could Destroy you with that”.
‫ ومن القمر املضيئ لكم يف ليلكم لتبصروا يف ظلماته‬،‫مث ما يف السماوات من الشمس املنرية يف هناركم لتنتشروا يف معايشكم‬
‫وإجلاؤكم باالسرتاحة بالظلمة إىل ترك مواصلة الكد الذي ينهك أبدانكم " واختالف الليل والنهار " املتتابعني الكادين عليكم‬
‫ وخصب‬،‫ وخريف وربيع‬،‫ وصيف وشتاء‬،‫ وإغناء وإفقار‬،‫ وإعزاز وإذالل‬،‫بالعجائب اليت حيدثها ربكم يف عامله من إسعاد وإشقاء‬
.‫ وخوف وأمن‬،‫وقحط‬
67
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Then, whatever is in the skies, from the radiating sun during your day, for you to disperse
regarding your livelihoods, and from the moon reflecting for you during your night for you
to see in its darkness, and your shelter with the resting in the darkness to leave the
hardness which drains your bodies, and the alternation of the night and the day [2:164],
the consecutive, Planned upon you with the wonder which your Lord azwj Brings about in
Hisazwj universe, from the fortunacy and the wretchedness, and the honour and the disgrace,
and the richness and the poverty, and summer and the winter, and autumn and spring, and
harvest and drought, and fear and safety.
،‫ وال تقتضيكم علفا وال ماءا‬،‫" والفلك اليت جتري يف البحر مبا ينفع الناس " اليت جعلها اهلل مطاياكم ال هتدأ ليال وال هنارا‬
‫وكفاكم بالرياح مؤونة تسريها بقواكم اليت كانت ال تقوم هبا لو ركدت عنها الرياح لتمام مصاحلكم ومنافعكم وبلوغ احلوائج‬
‫النفسكم‬
and the ships which sail in the sea with what benefits the people – Which Allahazwj has
Made to be obedient to you, neither wavering by night nor by day, neither asking you for
the grass (feed) nor the water. And Heazwj Suffice you all with the wind as an assistant to sail
it with your strengths - which otherwise would not have been strong enough for it if the
winds had stood still - in order to complete your betterment and your benefits, and your
reaching the needs for yourselves.
‫" وما أنزل اهلل من السماء من ماء " وابال وهطال ورذاذا ال ينزل عليكم دفعة واحدة فيغركم ويهلك معايشكم لكنه ينزل متفرقا‬
" ‫ " فأحيا به االرض بعد موهتا " فيخرج نباهتا ومثارها وحبوهبا‬،‫من عال حىت تعم االوهاد والتالل والتالع‬
and what Allah Sends down from the sky, from a water – a barrage, and a downpour, and a
sprinkle, not descending upon you in one go, so it would drown you and destroy your
dwellings. But it descends separately from high above until it fills up the valleys and the
hillocks and the high ground. So, the earth is revived by it after its death – So its vegetation
comes out, (along with) its fruits and its grains.
‫ ومنها سباع ضارية حافظة عليكم النعامكم لئال تشذ عليكم خوفا‬،‫وبث فيها من كل دابة " منها ما هو الكلكم ومعايشكم‬
،‫من افرتاسها هلا‬
and the dispersal therein from every animal – from these are what is for your consumption,
and your livelihood, and from these are the predatory wild animals, ferocious, a
preservation upon you and for your cattle, perhaps they would withdraw to you out of fear
from being a prey to it.
" ‫ " والسحاب املسخر بني السماء واالرض‬،‫ النافية لركد اهلواء واالقتار عنكم‬،‫ املبلغة لثماركم‬،‫" وتصريف الرياح " املربية حلبوبكم‬
‫ وجيري بإذن اهلل ويصبها من حيث يؤمر‬،‫حيمل أمطارها‬
and the changing of the winds – the nourisher of your seeds, the ripener of your fruits, the
negator of stagnation of the atmosphere, and the reducer of tiredness from you, and the
clouds – the ones paused, subservient – the humbled, between the sky and the earth –
Page 82 of 405
carrying its rain and they flow, by the Permission of Allah azwj, and pour it wherever
Commanded to.
‫" آليات " دالئل واضحات " لقوم يعقلون " يتفكرون بعقوهلم أن من هذه العجائب من آثار قدرته قادر على نصرة حممد وعلي‬
.‫وآهلما عليهم السالم على من يشاء‬
there are signs – clear evidence, for a people who are understanding – pondering by their
intellects that from these wonders there is Oneazwj Whose Power is Impacted, is Able upon
helping Muhammadsaww and Aliasws and theirasws Progenyasws, against the one Heazwj so
Desires to.’’68
‫ وآثار‬،‫ والروثه تدل على احلمري‬،‫ البعرة تدل على البعري‬:‫ فقال‬،‫ سئل أمري املؤمنني عليه السالم عن إثبات الصانع‬:‫ جع‬- 27
‫ فهيكل علوي هبذه اللطافة ومركز سفلي هبذه الكثافة كيف ال يدالن على اللطيف اخلبري ؟‬،‫القدم تدل على املسري‬
Amir Al-Momineenasws was asked about proof of the Maker, heasws said: ‘The camel dung
evidences upon the camel, and the donkey dung evidences upon the donkey, and the
footprint evidences upon the traveller, and structures higher than these are with these
subtleties, and centres lower than this filth, how can it not evidence upon the Subtle, the
Aware?’’.69
‫ مشهور‬،‫ معروف بالدالالت‬،‫ وبالتفكر تثبت حجته‬،‫ وبالعقول تعتقد معرفته‬،‫ بصنع اهلل يستدل عليه‬:‫ وقال عليه السالم‬- 28
.‫بالبينات‬
And heasws said: ‘By the Handiwork of Allahazwj, you can point to Himazwj, and by the intellects
you can think of Hisazwj recognition, and by the pondering Hisazwj Divine Authoritiesasws are
proven, well-known with the evidences, famous with the proofs’’.70
‫ وضعف‬،‫ حتويل احلال‬:‫ ثالثة أشياء‬:‫ ما الدليل على إثبات الصانع ؟ قال‬:‫ سئل أمري املؤمنني صلوات اهلل عليه‬:‫ جع‬- 29
.‫ ونقض اهلمة‬،‫االركان‬
Amir Al-Momineenasws was asked, ‘What is the evidence upon proving the Maker?’ He asws
said: ‘Three things – changing of the states, and the weakness of the body parts, and the
breaking of the aspirations’’.71
68
69
70
71
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* )‫) * * (الخبر المتشهر بتوحيد المفضل بن عمر‬4 ‫(باب‬
CHAPTER 4 – THE HADEETH WELL KNOWN AS ‘TAWHEED OF

AL-MUFAZZAL BIN UMAR’
‫ وأنا مفكر‬،‫ كنت ذات يوم بعد العصر جالسا يف الروضة بني القرب واملنرب‬:‫ حدثنا املفضل بن عمر قال‬:‫روى حممد بن سنان قال‬
‫ وما منحه وأعطاه وشرفه به وحباه مما ال يعرفه اجلمهور‬،‫فيما خص اهلل به سيدنا حممدا صلى اهلل عليه وآله من الشرف والفضائل‬
‫ فإين لكذلك إذ أقبل ابن أيب العوجاء فجلس حبيث أمسع كالمه‬،‫ وما جهلوه من فضله وعظيم منزلته وخطر مرتبته‬،‫من االمة‬
It is reported by Muhammad Bin Sinan who said, ‘It was narrated to us by Al Mufazzal Bin Umar who said,
‘One day, after Al-Asr (afternoon), I was seated in the garden between the grave (of Rasool-
Allahsaww and the pulpit, and I was thinking regarding what Allah azwj has Particularised our
Master Muhammadsaww with, from the nobility, and the merits, and what Heazwj had
Favoured himsaww, and Gave himsaww, and Ennobled himsaww with, and Gifted himsaww, from
what the majority of the community do not recognise, and how ignorant they are of his saww
merits, and hissaww great status, and the importance of hissaww rank. While I was like that,
when Ibn Abu Al-Awja came and sat down where I could hear his speech.
‫ لقد بلغ صاحب هذا القرب العز‬:‫فلما استقر به اجمللس إذا رجل من أصحابه قد جاء فجلس إليه فتكلم ابن أيب العوجاء فقال‬
،‫ ونال احلظوة يف كل أحواله‬،‫ وحاز الشرف جبميع خصاله‬،‫بكماله‬
When he settled down in sitting, a man from his companions came and sat (facing) him. Ibn
Abu Al-Awja spoke, ‘The occupant of this grave has reached the honour with its perfection,
and possesses the nobility with the entirety of its qualities, and attained the favours in all of
its states’.
‫ وضلت فيها‬،‫ وأتى على ذلك مبعجزات هبرت العقول‬،‫ إنه كان فيلسوفا ادعى املرتبة العظمى واملنزلة الكربى‬:‫فقال له صاحبه‬
‫ فلما استجاب لدعوته العقالء‬،‫ وغاصت االلباب على طلب علمها يف حبار الفكر فرجعت خاسئات وهي حسري‬،‫االحالم‬
‫والفصحاء واخلطباء دخل الناس يف دينه أفواجا‬
His companion said to him, ‘Hesaww was a philosopher who claimed the magnificent rank and
the great position, and hesaww came upon that with miracles which dazzled the intellects,
and the imaginations were lost in it, and the knowledgeable ones plunged upon seeking its
knowledge in the oceans of thought, but they returned as losers and it (their thoughts) were
exhausted. So, when there was a response to hissaww invitation from the intellectuals, and
the eloquent ones and the preachers, the people entered into hissaww Religion in hordes.
‫ وعلت هبا‬،‫ واملواضع اليت انتهت إليها دعوته‬،‫ فصار يهتف به على رؤوس الصوامع يف مجيع البلدان‬،‫فقرن امسه باسم ناموسه‬
‫ مرددا يف االذان واالقامة ليتجدد يف كل ساعة‬،‫ وظهرت فيها حجته برا وحبرا وسهال وجبال يف كل يوم وليلة مخس مرات‬،‫كلمته‬
.‫ لئال خيمل أمره‬،‫ذكره‬
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Then hesaww paired hissaww name with the name of Hisazwj Law, and went on to announce
with it over the heads of the towers in the entirety of the cities, and places which his saww
invitation ended to, and hissaww ‘Kalima’ (There is no god except Allahazwj and
Muhammadsaww is a Rasoolsaww of Allahazwj) could be said with, and in it hissaww proof
appeared in land, and sea, and coast, and mountain, during every day and night, five times,
being repeated in the Azaan and the Iqamah (Calls to the Salat), for you to renew his
mention during all times, lest hissaww matter stagnates’.
‫ وحدثنا يف ذكر االصل‬،‫ وضل يف أمره فكري‬،‫ فقد حتري فيه عقلي‬- ‫ صلى اهلل عليه وآله‬- ‫ دع ذكر حممد‬:‫فقال ابن أيب العوجاء‬
.‫الذي ميشى به‬
Ibn Abu Al-Awja said, ‘Leave the mention of Muhammadsaww, for my intellect is confused
regarding himsaww, and my thoughts are lost in hissaww matter, and let us discuss regarding
the mention of the origins which hesaww walked with’.
‫ بل االشياء تتكون من ذاهتا بال‬،‫ وال صانع له وال مدبر‬،‫مث ذكر ابتداء االشياء وزعم أن ذلك بإمهال ال صنعة فيه وال تقدير‬
.‫ وعلى هذا كانت الدنيا مل تزل وال تزال‬،‫مدبر‬
Then they mentioned the beginning of the things and claimed that is by negligence, there is
not any workmanship in it, nor any determination, nor is there a Maker for it, nor a
manager, but, the thing came into existence from their own selves, without any pre-
meditation, and upon this was the existence of the world, nor is it declining nor will it be
declining.
‫ وأنكرت الباري جل قدسه الذي‬،‫ يا عدو اهلل أحلدت يف دين اهلل‬:‫ فلم أملك نفسي غضبا وغيظا وحنقا فقلت‬:‫قال املفضل‬
‫ فلو تفكرت يف نفسك و‬،‫ ونقلك يف أحوالك حىت بلغ بك إىل حيث انتهيت‬،‫ وصورك يف أمت صورة‬،‫خلقك يف أحسن تقومي‬
‫ وبراهينه‬،‫ يف خلقك واضحة‬- ‫ جل وتقدس‬- ‫ وشواهده‬،‫صدقك لطيف حسك لوجدت دالئل الربوبية وآثار الصنعة فيك قائمة‬
.‫لك الئحة‬
Al-Mufazzal said, ‘I could not control myself from anger, and rage and resentment, and I
said, ‘O enemy of Allahazwj! Are you reneging in the Religion of Allahazwj, and denying the
Creator, Majestic is Hisazwj Holiness, Who Created you in the best formation, and Imaged you
in a complete image, and Transferred you in our states until you reached where you have
ended up? If you were to think regarding your own self, and you ratify the subtleness of
your senses, you would find evidence of the Lordship and traces of the Making in your
standing, and Hisazwj Witness – Majestic and Holy – in your creation, clearly, and Hisazwj
proofs to you would be apparent’.
‫ وإن كنت من‬،‫ وإن مل تكن منهم فال كالم لك‬،‫ فإن ثبت لك حجة تبعناك‬،‫ يا هذا إن كنت من أهل الكالم كلمناك‬:‫فقال‬
،‫ ولقد مسع من كالمنا أكثر مما مسعت‬،‫ وال مبثل دليلك جيادلنا‬،‫أصحاب جعفر بن حممد الصادق فما هكذا خياطبنا‬
He said, ‘O you! If you were from the people of speech, I would talk to you. So, if the
argument is proved for you, we would follow you, and if you do not happen to be from
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them, then there is not talking for you. And if you were from the companions of Ja’farasws
Bin Muhammad Al-Sadiqasws, then this is not how you should be addressing us, nor with the
likes of your evidence would you be arguing with us, and you have heard from our speech
more than what you should have heard.
‫ ويسمع كالمنا‬،‫ ال يعرتيه خرق وال طيش وال نزق‬،‫ وإنه للحليم الرزين العاقل الرصني‬،‫فما أفحش يف خ طابنا وال تعدى يف جوابنا‬
‫ويصغي إلينا ويستعرف حجتنا حىت استفرغنا ما عندنا وظننا أنا قد قطعناه أدحض حجتنا بكالم يسري وخطاب قصري يلزمنا به‬
.‫ فإن كنت من أصحابه فخاطبنا مبثل خطابه‬،‫ وال نستطيع جلوابه ردا‬،‫ ويقطع العذر‬،‫احلجة‬
So, do not be foolish in addressing us, and do not exceed in answering us, and he asws is the
forbearing, the calm, and the intellectual, composed. Heasws neither gets hit by a breach, nor
stupidity, nor rudeness, and heasws hears our speech and listens to us, and heasws recognises
our arguments until when we are free from what is with us, and we think that we have cut
himasws, heasws refutes our arguments with little speech, and short address, necessitating us
with the proof with himasws, and heasws cuts off the excuses, and we are not able to answer
himasws in response. So, if you were from hisasws companions, then address us with the like of
hisasws address’.
‫ فدخلت على موالي‬،‫ فخرجت من املسجد حمزونا مفكرا فيما بلي به االسالم وأهله من كفر هذه العصابة وتعطيلها‬:‫قال املفضل‬
،‫ مالك ؟ فأخربته مبا مسعت من الدهريني ومبا رددت عليهما‬:‫ فقال‬،‫صلوات اهلل عليه فرآين منكسرا‬
Al-Mufazzal said, ‘I went out from the Masjid in grief, thinking regarding what Al-Islam and
are people being afflicted with from the Kufr of these groups and their followers. Then I
went to my Masterasws, and heasws saw me as broken, so heasws said: ‘What is the matter with
you?’ I informed himasws of what I had heard from the two eternalists (apostates), and of
what I had responded with upon them both.
‫ وكل ذي روح‬،‫ يف خلق العامل والسباع والبهائم و الطري واهلوام‬- ‫ جل وعال وتقدس امسه‬- ‫ اللقني إليك من حكمة الباري‬:‫فقال‬
،‫ والنبات والشجرة املثمرة وغري ذات الثمر واحلبوب والبقول املأكول من ذلك وغري املأكول ما يعترب به املعتربون‬،‫من االنعام‬
.‫ ويتحري فيه امللحدون فبكر علي غدا‬،‫ويسكن إىل معرفته املؤمنون‬
Heasws said: ‘Iasws shall cast to you, from the Wisdom of the Creator – Majestic and Exalted,
and Holy is Hisazwj Name – in the creation of the universe, and the predators, and the beasts,
and the birds, and the insects, and all with a soul from the animals, and the plants, and the
trees, ones with fruits and ones without fruits, and the grains, and the vegetables, the
consumable from that and non-consumables, what the relying ones can be relying with, and
the Momineen can be at rest to its recognition, and atheists would be bewildered, therefore
come to measws tomorrow morning.
‫ فلما أصبحت غدوت فاستوذن يل‬،‫ فانصرفت من عنده فرحا مسرورا وطالت علي تلك الليلة انتظارا ملا وعدين به‬:‫قال املفضل‬
‫ اتبعين فتبعته‬:‫ فنهضت بنهوضه فقال‬،‫ مث هنض إىل حجرة كان خيلو فيها‬،‫ فأمرين باجللوس فجلست‬،‫فدخلت وقمت بني يديه‬
،‫ فجلس وجلست بني يديه‬،‫فدخل ودخلت خلفه‬
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Al-Mufazzal said, ‘So I left from hisasws presence, happy, cheerful, and that night prolonged
upon me in awaiting to what heasws had promised me with. When it was morning, I went and
heasws permitted for me, so I entered and stood in front of him. He asws instructed me with
sitting down. So, I sat down. Then heasws arose to go to a room where heasws used to be
alone therein, and we got up and went. Heasws said: ‘Follow me’. So, I followed himasws.
Heasws entered, and I entered (the room) behind himasws. Heasws sat down, and I sat in front
of himasws.
‫ يا مفضل إن اهلل‬:‫ فقال‬،‫ أجل يا موالي‬:‫ كأين بك وقد طالت عليك هذه الليلة انتظارا ملا وعدتك ؟ فقلت‬:‫ يا مفضل‬:‫فقال‬
‫ وقد خصنا من العلوم بأعالها‬،‫ وله الشكر على ما منحنا‬،‫ فله احلمد على ما أهلمنا‬،‫ وهو باق وال هناية له‬،‫كان وال شئ قبله‬
،‫ وجعلنا مهيمنني عليهم حبكمه‬،‫ واصطفانا على مجيع اخللق بعلمه‬،‫ومن املعايل بأسناها‬
Heasws said: ‘O Mufazzal! Iasws am with you as if last night had prolonged upon you in
awaiting to what Iasws had promised you?’ I said, ‘Yes, O my Masterasws!’ Heasws said: ‘O
Mufazzal! Allahazwj existed and there was nothing before Himazwj, and Heazwj will remain and
there is no end-point for Himazwj. For Himazwj is the Praise upon what Heazwj has Inspired
usasws with, and for Himazwj are the thanks upon what Heazwj has Favoured us, and Heazwj has
Especialised upon usasws from the knowledges with its topmost, and from the excellencies of
its peak, and Chose usasws over the entirety of the creatures with Hisazwj Knowledge, and
Made usasws, as controllers upon them with Hisazwj Wisdom’.
.‫ افعل‬:‫ فقال يل‬- ‫ وكنت أعددت معي ما أكتب فيه‬- ‫ يا موالي أتأذن يل أن أكتب ما تشرحه ؟‬:‫فقلت‬
I said, ‘O my Masterasws! Will you permit me that I write down what yourasws explanation is?’
– and I had prepared with me what I could write in. Heasws said: ‘Do it!’
‫ فيما ذرأ الباري جل‬،‫ وقصرت أفهامهم عن تأمل الصواب واحلكمة‬،‫يا مفضل إن الشكاك جهلوا االسباب واملعاين يف اخللقة‬
‫ والسهل والوعر‬،‫قدسه وبرأ من صنوف خلقه يف الرب والبحر‬
O Mufazzal! The doubters are ignorant of the causes and the meanings in the creation, and
their imaginations are deficient from contemplating the correctness and the wisdom in what
is Created by the Creator – Majestic is Hisazwj Holiness – and Hisazwj Creating from the types
of Hisazwj creatures in the land and the sea, and the coast, and the inland.
‫ وأدعوا أن كوهنا باالمهال‬،‫ حىت أنكروا خلق االشياء‬،‫ وبضعف بصائرهم إىل التكذيب والعنود‬،‫فخرجوا بقصر علومهم إىل اجلحود‬
.‫ وقاتلهم اهلل أىن يؤفكون‬،‫ تعاىل اهلل عما يصفون‬،‫ وال حكمة من مدبر وال صانع‬،‫ال صنعة فيها وال تقدير‬
So, they came out with the short-comings of their knowledge, to the rejection, and the
weakness of their insights to the belying and being quarrelsome, until they denied the
creation of the things, and claimed that their existence is with neglect, there being no
Handiwork therein, nor any Determination, nor Wisdom from a Planner or a Maker. Allah azwj
is Exalted from what they are describing, and may Allah azwj Curse them, how deluded they
are!
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‫ واعد فيها‬،‫ وفرشت بأحسن الفرش وأفخره‬،‫فهم يف ضالهلم وعماهم وحتريهم مبنزلة عميان دخلوا دارا قد بنيت أتقن بناء وأحسنه‬
‫ ووضع كل شئ من ذلك موضعه على صواب من‬،‫ضروب االطعمة واالشربة و املالبس واملآرب اليت حيتاج إليها ال يستغىن عنها‬
‫التقدير وحكمة من التدبري‬
So, they, in their straying and their blindness and their confusion, are at the status of the
blind people who enter a house which has been built, masterful in its built and excellent,
and it has been furnished with the best furnishing and pride-worthy things. There have been
prepared therein the food, and the drinks, and the clothes and the utensils, which they
could be needy to, not being needless from it. And every thing from that is placed upon its
correct placing from the determination and wisdom of the determination.
‫ ورمبا‬،‫ ال يبصرون بنية الدار وما اعد فيها‬،‫ حمجوبة أبصارهم عنها‬،‫فجعلوا يرتددون فيها ميينا ومشاال ويطوفون بيوهتا إدبارا وإقباال‬
‫ و هو جاهل باملعىن فيه وملا اعد وملاذا جعل كذلك فتذمر وتسخط‬،‫عثر بعضهم بالشئ الذي قد وضع موضعه واعد للحاجة إليه‬
‫وذم الدار وبانيها‬
So, the go on to hesitate in it, left and right, and are circling backwards and forwards, their
sights having been veiled from it, not seeing the construction of the house and what has
been prepared in it. Sometimes, one of them would find something which had been placed
in its (proper) place prepared for the need to it, and he is ignorant with the meaning with
regards to it, and for what it has been prepared, and why it has been made like that. So, he
grumbles and gets angered and condemns the house and its builder.
‫ فإهنم ملا غربت أذهاهنم عن معرفة االسباب والعلل‬،‫فهذه حال هذا الصنف يف إنكارهم ما أنكروا من أمر اخللقة وثبات الصنعة‬
،‫ وال يفهمون ما هو عليه من إتقان خلقته وحسن صنعته وصواب هتيئته‬،‫يف االشياء صاروا جيولون يف هذا العامل حيارى‬
So, this is the state of this type in their denial from the matter of the creation and proving
the Making, so they, when their minds were set from recognising the causes and the
reasons of the things, they came to be roaming around in this world in confusion, not
understanding what he is upon from the mastery of Hisazwj Creation, and the excellence of
Hisazwj Making, and the correctness of its configuration.
‫ كالذي أقدمت عليه املانوية‬،‫و رمبا وقف بعضهم على الشئ جلهل سببه واالرب فيه فيسرع إىل ذمه ووصفه باالحالة واخلطأ‬
،‫ املعللني أنفسهم باحملال‬،‫ وجاهرت به امللحدة املارقة الفجرة وأشباههم من أهل الضالل‬،‫الكفرة‬
And sometimes one of them would pause upon the thing being ignorant of its cause and the
purpose in it, so he is quick to condemn it, and describes it with the absurdity and the error,
like the ones who preceded upon it, the Kufr of the dualists, and the atheists were aloud
with it, the immoral rogues, and those that resemble them from the people of straying, the
announcers of their own selves with the place (for Allahazwj.
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‫ والوقوف على ما خلقوا له من لطيف‬،‫ ووفقه لتأمل التدبري يف صنعة اخلالئق‬،‫فيحق على من أنعم اهلل عليه مبعرفته وهداه لدينه‬
‫ ويرغب إليه يف الثبات عليه‬،‫ أن يكثر محد اهلل مواله على ذلك‬،‫التدبري وصواب التعبري بالداللة القائمة الدالة على صانعها‬
.‫ لئن شكرمت الزيدنكم ولئن كفرمت إن عذايب لشديد‬:‫والزيادة منه فإنه جل امسه يقول‬
So, it is a right upon the one whom Allahazwj Favoured upon him with Hisazwj recognition, and
Hisazwj Guidance to Hisazwj Religion, and his pausing for meditating upon the strategy in the
making of the creatures, and the pausing upon what has been Created for him, from the
subtleness of the strategy and the correct strategy, with the upright evidence pointing to its
Maker, that he should frequent the Praise Allahazwj his Masterazwj upon that, and he should
be desirous to Himazwj in the proofs to Himazwj, and the increase from Himazwj, for Heazwj,
Majestic is Hisazwj Name, is Saying: “If you are grateful, I would Increase it for you, and if
you are ungrateful, then My Punishment is Severe” [14:7].
‫ فإنك إذا تأملت‬،‫ أول العرب واالدلة على الباري جل قدسه هتيئة هذا العامل وتأليف أجزائه ونظمها على ما هي عليه‬:‫يا مفضل‬
،‫العامل بفكرك وميزته بعقلك وجدته كالبيت املبين املعد فيه مجيع ما حيتاج إليه عباده‬
O Mufazzal! The first of the lessons and the evidence upon the Creator, Majestic is His azwj
Holiness, is the configuration of this world, and the composition of its parts, and its system
upon what it is upon. So, you, when you contemplate on the world with your thoughts, and
distinguish with your intellect, you would find it to be like the built house in which is the
preparation of the entirety what Hisazwj servants would be needy to.
‫ وكل شئ فيها‬،‫ واجلواهر خمزونة كالذخائر‬،‫ والنجوم منضودة كاملصابيح‬،‫ واالرض ممدودة كالبساط‬،‫فالسماء مرفوعة كالسقف‬
‫ وصنوف احليوان مصروفة يف‬،‫ وضروب النبات مهيأة ملأربه‬،‫ واملخول مجيع ما فيه‬،‫ واالنسان كاململك ذلك البيت‬،‫لشأنه معد‬
،‫مصاحله ومنافعه‬
The sky is raised like the ceiling, and the ground is stretched out like the rug, and the stars
are bound consistently like the lanterns, and the gems are hoarded like the treasures, and
all thing therein are prepared for its affair, and the human being is like the slave of that
house, and the Conferment of the entirety of what is therein. And the parts of the plants are
ready for its nourishment, and the variety of the animals are dispersed in its service and its
benefits.
‫ وأن اخلالق له واحد وهو الذي ألفه ونظمه بعضا‬،‫ ونظام ومالئمة‬،‫ففي هذا داللة واضحة على أن العامل خملوق بتقدير وحكمة‬
‫ وجل وعظم عما ينتحله امللحدون‬،‫ تعاىل عما يقول اجلاحدون‬،‫ وال إله غريه‬،‫ وكرم وجهه‬،‫ وتعاىل جده‬،‫ جل قدسه‬،‫إىل بعض‬
Thus, in this there is clear evidence upon that the world is a creation by a determination and
wisdom, and a system, and relevance; and that (there is a) Creator for it, the One, and Heazwj
is the One Who Composed it, and Organised it, some of it to the other, Majestic is His azwj
Holiness, and Exalted is Hisazwj Diligence, and Honourable is Hisazwj Face, and there is no god
apart from Himazwj. Exalted is Heazwj from what the rejecters are saying, and More Majestic
and Magnificent from what atheists are arrogating.
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،‫ ظلمة البطن‬:‫ وهو حمجوب يف ظلمات ثالث‬،‫ فأول ذلك ما يدبر به اجلنني يف الرحم‬،‫يا مفضل بذكر خلق االنسان فاعترب به‬
،‫ وال استجالب منفعة وال دفع منصرة‬،‫ حيث ال حيلة عنده يف طلب غذاء وال دفع أذى‬،‫ وظلمة املشيمة‬،‫وظلمة الرحم‬
O Mufazzal! With the mention of the creation of the human being, take a lesson with it. So,
the first of that what can be pondered with is the foetus in the womb, and it is veiled in
three (layers of) darkness – a darkness of the belly, and a darkness of the womb, and a
darkness of the placenta, where there is no means with it in seeking sustenance nor to
dispel any discomfort, nor bring any benefits, nor repel any harm.
‫ وقوي‬،‫فإنه جي ري إليه من دم احليض ما يغذوه كما يغذوا املاء النبات فال يزال ذلك غذاؤه حىت إذا كمل خلقه واستحكم بدنه‬
،‫ وأعنفه حىت يولد‬،‫ وبصره على مالقات الضياء هاج الطلق بامه فأزعجه أشد إزعاج‬،‫أدميه على مباشرة اهلواء‬
So there flows to it from the blood of the menstruation, what provides it, just as the water
provides the vegetation. That provision does not cease until when its creation is complete
and its body is stronger, and its surface is strong enough to face the direct air, and its eyes
upon meeting the light, agitated by being separated from its mother, and is uncomfortable
with intense discomfort, and convolutes until it is born.
‫ وهو أشد‬،‫وإذا ولد صرف ذلك الدم الذي كان يغذوه من دم امه إىل ثدييها فانقلب الطعم واللون إىل ضرب آخر من الغذاء‬
‫موافقة للمولود من الدم فيوافيه يف وقت حاجته إليه‬
And when it is born, that blood from the blood of its mother which used to nourish it, gets
diverted to her breasts, and the taste and the colour changes to another variety of the
provision, and becomes intensely compatible for the new born that the blood, and it suffices
him in the time of its need to it.
‫ فال يزال يغتذي باللنب مادام‬،‫فحني يولد قد تلمظ وحرك شفتيه طلبا للرضاع فهو جيد ثديي امه كاالداوتني املعلقتني حلاجته إليه‬
‫ حىت إذا حترك واحتاج إىل غذاء فيه صالبة ليشتد ويقوي بدنه‬،‫ لني االعضاء‬،‫ رقيق االمعاء‬،‫رطب البدن‬
So, when the new born trembles and moves its lips seeking the breast-feeding, he finds the
breast of its mother like the two instruments (fruits) hanging for his need to it. So, he does
not cease to be nourished with the milk for as he is of wet body, delicate intestines, soft
limbs, until when he moves and is needy to a provision wherein is solidity for the intensity
and strength of his body.
‫ ويسهل له إساغته فال يزال كذلك حىت يدرك‬،‫ ليمضغ به الطعام فيلني عليه‬،‫طلعت له الطواحن من االسنان واالضراس‬
There emerge for him the grinders from the teeth and the molars, for him to chew the food
with it, and it is softened for him, and easier for him to absorb. He does not cease to be like
that until he becomes aware (older).
‫ وإن‬،‫فإذا أ درك وكان ذكرا طلع الشعر يف وجهه فكان ذلك عالمة الذكر وعز الرجل الذي خيرج به من حد الصبا وشبه النساء‬
.‫ لتبقى هلا البهجة والنضارة اليت حترك الرجال ملا فيه دوام النسل وبقاؤه‬،‫كانت انثى يبقى وجهها نقيا من الشعر‬
Page 90 of 405
So, when he is older, and was a male, the hair emerges in his face, and that was a sing of the
male, and an honour of the man which comes out with it from the limit of the child, and
(from) resembling the women. And if it was a female, her face would remain pure from the
hair, or the glory and the freshness to remain for her, which makes the man move to what is
in it the permanence of the lineage and its remaining.
‫ هل ترى ميكن أن يكون باالمهال ؟ أفرأيت لو مل جير إليه ذلك‬،‫اعترب يا مفضل فيما يدبر به االنسان يف هذه االحوال املختلفة‬
‫الدم وهو يف الرحم أمل يكن سيذوي وجيف كما جيف النبات إذا فقد املاء ؟‬
Consider, O Mufazzal, regarding what the human being is regulated with in these various
stages. Do you see any possibility that it would happen to be with the neglect (without
planning)? Do you see, if that blood had not flowed to it, and he was in the womb, wouldn’t
he be impeded and whither just as the plants whither when there is absence of water?
‫ولو مل يزعجه املخاض عند استحكامه أمل يكن سيبقى يف الرحم كاملوؤود يف االرض ؟ ولو مل يوافقه اللنب مع والدته أمل يكن‬
‫ أو يغتذي بغذاء ال يالئمه وال يصلح عليه بدنه ؟ ولو مل تطلع عليه االسنان يف وقتها أمل يكن سيمتنع عليه‬،‫سيموت جوعا‬
‫ أو يقيمه على الرضاع فال يشد بدنه وال يصلح لعمل ؟ مث كان تشتغل امه بنفسه عن تربية غريه من‬،‫مضغ الطعام وإساغته‬
،‫االوالد‬
And if, he does not get uncomfortable with labour when it is stronger, wouldn’t it happen to
remain in the womb like the deposits inside the ground? And if the milk was not compatible
with its birth, would it not just die of hunger, or be provided with food which is unsuitable
for it and its body would not be correct upon it? And if the teeth do not emerge upon him
during its time, wouldn’t he have been prevented upon chewing the food and swallowing it,
or stay upon the breastfeeding, and his body would not have strengthened nor be correct
for the work? Then his mother would have been too busy from bringing up her other
children.
.‫ولو مل خيرج الشعر يف وجهه يف وقته أمل يكن سيبقى يف هيئة الصبيان والنساء فال ترى له جاللة وال وقارا ؟‬
And if the hair had not come out in his face during its time, would he not have remained
upon the form of the children, and the women, and you have neither seen for him a majesty
nor dignity?’
‫ ذلك مبا‬:‫ فقال‬،‫ يا موالي فقد رأيت من يبقى على حالته وال ينبت الشعر يف وجهه وإن بلغ حال الكرب‬:‫ فقلت‬:‫فقال املفضل‬
،‫قدمت أيديهم وأن اهلل ليس بظالم للعبيد‬
Al-Mufazzal said, ‘I said, ‘O my Masterasws! I have seen one who remain upon his state and
the hair does not grow in his face, and even if he reaches the state of being old’. He asws said:
‘That is due to what their own hands have sent ahead, and that Allah is not in the least
unjust to the servants [3:182].
Page 91 of 405
‫ مث توكل له مبصلحته بعد أن‬،‫فمن هذا الذي يرصده حىت يوافيه بكل شي من هذه املآرب إال الذي أنشأه خلقا بعد أن مل يكن‬
‫ وهذا‬،‫كان فإن كان االمهال يأيت مبثل هذا التدبري فقد جيب أن يكون العمد والتقدير يأتيان باخلطأ واحملال الهنما ضدا االمهال‬
‫ تعاىل اهلل عما يقول امللحدون علوا‬،‫ والتضاد ال يأيت بالنظام‬،‫ الن االمهال ال يأيت بالصواب‬،‫فظيع من القول وجهل من قائله‬
،‫كبريا‬
So, from this is which is observed until all things from these goals are achieved, except the
Oneazwj Who Grew the creation after it did not exist. Then, rely upon Him azwj with Hisazwj
Purpose, after it has existed, for it is the neglect (without a plan), he (the atheist) should
come with the like of this strategy. Thus, it is obligated that the deliberation and the
determination happen to be with the errors and the impossibilities, because these two are
contradictory to the neglect. And this is an exaggeration from the words and ignorance of
the one saying it, because the neglect cannot come with the correctness, and the
contradiction(s) are unsustainable within a (sound) system. Exalted is Allahazwj from what
the atheists are saying, Loftier, Greater.
‫ولو كان املولود يولد فهما عاقال النكر العامل عند والدته ولبقي حريان تائه العقل إذا رأى ما مل يعرف وورد عليه ما مل ير مثله من‬
،‫اختالف صور العامل من البهائم والطري إىل غري ذلك مما يشاهده ساعة بعد ساعة ويوما بعد يوم‬
And if the new born had been born with understanding, intellectual, he would have denied
the world at its birth and would remain confused, of lost intellect, when he sees what he
does not recognise which come to him, not having had seen the like of it from the different
images of the world, from the animals, and the birds to other than that, from what he
witnesses hour after hour, and day after day.
‫واعترب ذلك بأن من سيب من بلد إىل بلد وهو عاقل يكون كالواله احلريان فال يسرع يف تعلم الكالم وقبول االدب كما يسرع الذي‬
،‫يسىب صغريا غري عاقل‬
And consider that with one who is a prisoner taken from a city to another city, and he is
with intellect, he would be like one puzzled and perplexed. So, he (the old prisoner) would
not be quick in learning the speech and accepting the education, just as the young prisoner
would be, without intellect.
‫ مسجى يف املهد النه ال يستغين عن هذا كله لرقة‬،‫ معصبا باخلرق‬،‫مث لو ولد عاقال كان جيد غضاضة إذا رأى نفسه حمموال مرضعا‬
‫ مث كان ال يوجد له من احلالوة والوقع من القلوب ما يوجد للطفل فصار خيرج إىل الدنيا غبيا غافال عما‬،‫بدنه ورطوبته حني يولد‬
،‫فيه أهله فليقى االشياء بذهن ضعيف ومعرفة ناقصة‬
Then, if he had been born intellectual, he would find insulted when he sees himself being
carried, breast-fed, wrapped with the clothes, lying down in the cradle, because he is not
needless from all of this due to the fragility of his body and the wetness when he was born.
Then, he would not find the sweetness for him and the occurrences in the hearts what the
child finds, so he would go out into the world being stupid and heedless about what is
therein from its people, so he would meet the things with a weak mind and with deficient
understanding.
Page 92 of 405
‫ فيخرج من‬،‫ حىت يألف االشياء ويتمرن ويستمر عليها‬،‫ وحاال بعد حال‬،‫مث ال يزال يتزايد يف املعرفة قليال قليال وشيئا بعد شئ‬
،‫حد التأمل هلا واحلرية فيها إىل التصرف واالضطراب إىل املعاش بعقله وحيلته وإىل االعتبار والطاعة والسهو والغفلة واملعصية‬
Then he would not cease being increased in the understanding, little by little, and a thing
after a thing, and a situation after a situation, until he is familiar with the things and
continues upon them. So, he goes out from a limit of observation of it and the confusion
regarding it, to the dispersing and the desperation to the livelihood with his intellect and his
means, and to the learning of lessons, and the obedience, and the forgetfulness, and the
heedlessness, and the disobedience.
‫ وما قدر أن يكون‬،‫ويف هذا أيضا وجوه آخر فإنه لو كان يولد تام العقل مستقال بنفسه لذهب موضع حالوة تربية االوالد‬
‫ وما يوجب الرتبية لآلباء على االبناء من املكلفات بالرب والعطف عليهم عند حاجتهم‬،‫للوالدين يف االشتغال بالولد من املصلحة‬
،‫إىل ذلك منهم‬
And in this as well, there is another aspect. If he had been born with complete intellect,
independent with himself, the subject of the sweetness of the upbringing of the children
would be gone, and it would not happen for the parents in their engagement with the child
for its interests, and it would not obligate the upbringing for the parents upon the children
from the educating with the righteousness, and the kindness upon them during their need
to that from them.
‫مث كان االوالد ال يألفون آباءهم وال يألف اآلباء أبناءهم الن االوالد كانوا يستغنون عن تربية اآلباء وحياطتهم فيتفرقون عنهم‬
،‫ وال ميتنع من نكاح امه واخته وذوات احملارم منه إذا كان ال يعرفهن‬،‫حني يولدون فال يعرف الرجل أباه وامه‬
Then, the children would not be familiar with their parents nor would the parents be
familiar with their children, because the children would have been needless from the
upbringing of the parents and their protection. So, they would be separate from them when
they are born, and the man would not recognise his father and his mother, not be
prevented from marrying his own mother, and his sister, and the ones of sanctity from him
when he does not recognise them.
‫ لو خرج املولود من بطن امه وهو يعقل أن يرى منها‬- ‫ بل هو أشنع وأعظم وأفظع وأقبح وأبشع‬- ‫وأقل ما يف ذلك من القباحة‬
.‫ماال حيل له وال حيسن به أن يراه‬
And the least of the ugliness of what is in that – but, it is the most terrible, and most
grievous, and the most horrible, and the ugliest, and the worst is – if the new born had
come out from the belly of its mother and he is of intellect, he would see from her what is
not Permissible for him, nor is it good with him that he sees it.
‫ وخال من اخلطأ دقيقه وجليله ؟‬،‫أفال ترى كيف اقيم كل شئ من اخللقة على غاية الصواب‬
Do you not see how upright everything from the creation is, being upon a peak of the
correctness, and devoid of the errors, accurate and sublime?
Page 93 of 405
‫ واعلم أن يف أدمغة االطفال رطوبة إن بقيت فيها أحدثت عليهم أحداثا‬،‫اعرف يا مفضل ما لالطفال يف البكاء من املنفعة‬
،‫ فيعقبهم ذلك الصحة يف أبداهنم‬،‫ وعلال عظيمة من ذهاب البصر وغريه فالبكاء يسيل تلك الرطوبة من رؤوسهم‬،‫جليلة‬
،‫والسالمة يف أبصارهم‬
Understand, O Mufazzal, what benefits there are for the children in their crying, and know
that in the brain of the children there is a moisture, if it were to remain in these, a serious
event would occur upon them, and a big illness, from the going away of the sight, and
something else. The crying flows that moisture away from their heads, and that is followed
by the health in their bodies, and the safety of their sights.
‫ فهما دائبان ليسكتاه ويتوخيان يف االمور مرضاته لئال‬،‫ ووالداه ال يعرفان ذلك‬،‫أفليس قد جاز أن يكون الطفل ينتفع بالبكاء‬
،‫ ومها ال يعلمان أن البكاء أصلح له وأمجل عاقبة‬،‫يبكي‬
Isn’t it allowed that the child would happen to be benefitting by the crying, and his parents
do not understand that, so they go on to silence it and they are thinking of its pleasure not
to let the baby cry, and both of them are not knowing that the crying is correct for him and
of lovely consequences.
‫ ولو عرفوا ذلك مل يقضوا على الشئ أنه ال منفعة فيه‬،‫فهكذا جيوز أن يكون يف كثري من االشياء منافع ال يعرفها القائلون باالمهال‬
‫ وكثري مما يقصر عنه علم املخلوقني‬،‫من أجل أهنم ال يعرفونه وال يعلمون السبب فيه فإن كل ماال يعرفه املنكرون يعلمه العارفون‬
،‫حميط به علم اخلالق جل قدسه وعلت كلمته‬
So, this is how it is allowed that there happen to be benefits in many things, the speakers
are not understanding these with the negligence, and had they understood that, they would
not decide upon the thing that there is no benefit in it, from the reason that they are not
understanding it, nor are they knowing the reason of it, for everything what the deniers are
not understanding, the understanding ones are knowing it, and a lot of what the knowledge
of the creatures are deficient from it, the Knowledge of the Creator Encompasses it,
Majestic is Hisazwj Holiness, and Exalted is Hisazwj Speech.
،‫فأما ما يسيل من أفواه االطفال من الريق ففي ذلك خروج الرطوبة اليت لو بقيت يف أبداهنم الحدثت عليهم االمور العظيمة‬
‫ إىل غري ذلك من االمراض املختلفة كالفاا واللقوة وما‬،‫كمن تراه قد غلبت عليه الرطوبة فأخرجته إىل حد البله واجلنون والتخليط‬
،‫أشبههما‬
As for what flows from the mouth of the child from the saliva, it that is the exit of the
wetness which, had it remained in their bodies, a grievous matter would have occurred
upon them, like the one who sees that the wetness have overcome upon it, so he takes it
out to its apparent limit, and the insanity and the weak intellect, to other than that from the
different diseases, like the paralysis of the body and the paralysis of the face, and what
resembles these.
Page 94 of 405
‫ ونظر‬،‫ فتفضل على خلقه مبا جهلوه‬،‫فجعل اهلل تلك الرطوبة تسيل من أفواهم يف صغرهم ملاهلم يف ذلك من الصحة يف كربهم‬
‫ فسبحانه ما أجل نعمته وأسبغها على املستحقني‬،‫ ولو عرفوا ن عمه عليهم لشغلهم ذلك عن التمادي يف معصيته‬،‫هلم مبا مل يعرفوه‬
.‫ وتعاىل عما يقول املبطلون علوا كبريا‬،‫وغريهم من خلقه‬
Thus, Allahazwj Makes that wetness to flow out from their mouths during their smallness, to
what is healthy for them during their old age. Heazwj has Graced upon Hisazwj creatures with
what they are ignorant of, and Looks out for them with that they do not understand, and
had they understood Hisazwj Favour upon them, that would have pre-occupied them from
deliberating to the acts of disobedience. Glorious is Heazwj! How Majestic are Hisazwj Favours
and Hisazwj Bestowment upon the beneficiaries and others from Hisazwj creatures, and
Exalted is Heazwj from what the falsifiers are saying, Loftier, Greater.
‫ فجعل للذكر آلة ناشزة متتد حىت‬،‫انظر اآلن يا مفضل كيف جعلت آالت اجلماع يف الذكر واالنثى مجيعا على ما يشاكل ذلك‬
‫ وحيتمل‬،‫ وخلق لالنثى وعاءا قعر ليشتمل على املائني مجيعا‬،‫تصل النطفة إىل الرحم إذ كان حمتاجا إىل أن يقذف ماءه يف غريه‬
.‫ أليس ذلك من تدبري حكيم لطيف ؟ سبحانه وتعاىل عما يشركون‬،‫الولد ويتسع له ويصونه حىت يستحكم‬
Look now, O Mufazzal, how the tools of the copulation have been Made to be in the male
and the female together upon what makes it to be that. Heazwj Made an arousing tool for the
male, stretching until the sperm flows to the womb, when it is needy to eject its water into
something else. And Heazwj Created for the female, a concave container to contain both the
waters together, and carry the child and expands for it, and protects it until it is strong. Isn’t
that from the Arrangement of the Wise, the Subtle? Glorious and Exalted is He azwj from what
they are associating.
‫ والفم‬،‫ والعينان لالهتداء‬،‫ والرجالن للسعي‬،‫ فاليدان للعالج‬،‫فكريا مفضل يف أعضاء البدن أمجع وتدبري كل منها لالرب‬
‫ وكذلك مجيع‬،‫ والفرج القامة النسل‬،‫ واالوعية حلملها‬،‫ واملنافذ لتنفيذ الفضول‬،‫ والكبد للتخليص‬،‫ واملعدة للهضم‬،‫لالغتذاء‬
.‫االعضاء إذا تأملتها وأعملت فكرك فيها ونظرك وجدت كل شئ منها قد قدر لشئ على صواب وحكمة‬
Think, O Mufazzal, regarding the parts of the body together and the arrangement of each of
these for the purpose. The hands are for the work, and the legs are for the walking, and the
eyes are for the guidance, and the mouth is for the feeding, and the stomach is for the
digesting, and the liver is for the purifying, and the port is for the excretion of the excess,
and the receptacles are for carrying it, and the private parts for establishing the lineages.
And, similar to that are the entirety of the body parts, when you contemplate on it and
concentrate your thoughts regarding these, and you look, you would find all things from
these to have been determines for a thing, upon correctness and wisdom’.
،‫ يا موالي إن قوما يزعمون أن هذا من فعل الطبيعة‬:‫ فقلت‬:‫قال املفضل‬
Al-Mufazzal said, ‘So I said, ‘O my Masterasws! There are a people who are alleging that this is
from the work of nature’.
Page 95 of 405
‫ أم ليست كذلك ؟ فإن أوجبوا هلا العلم والقدرة‬،‫ أهي شئ له علم وقدرة على مثل هذه االفعال‬،‫ سلهم عن هذه الطبيعة‬:‫فقال‬
‫ وإن زعموا أهنا تفعل هذه االفعال بغري علم وال عمد وكان يف أفعاهلا ما قد تراه‬،‫فما مينعهم من إثبات اخلالق ؟ فإن هذه صنعته‬
.‫ وأن الذي مسوه طبيعة هو سنة يف خلقه اجلارية على ما أجراها عليه‬،‫من الصواب و احلكمة علم أن هذا الفعل للخالق احلكيم‬
Heasws said: ‘Ask them about this nature. Is it something having knowledge and power for it
upon the likes of these deeds, or it isn’t like that? So, if they answer that for it is that
knowledge and the power, then what prevents them from proving the Creator? For, this is
Hisazwj Making. And if they claim that it (nature) did these deeds without knowledge of
deliberation, and in its deeds is what you have seen from the correctness and the wisdom,
know that this is the deed of the Creator, and that which they have named it as nature, it is
a manner in Hisazwj creation, flowing upon what it flows upon.
‫ وتبعث بصفوه إىل الكبد يف‬،‫ فإن الطعام يصريإىل املعدة فتطبخه‬،‫فكريا مفضل يف وصول الغذاء إىل البدن وما فيه من التدبري‬
‫ وذلك أن الكبد رقيقة ال حتتمل‬،‫ لكيال يصل إىل الكبد منه شئ فينكأها‬،‫عروق رقاق واشجة بينها قد جعلت كاملصفى للغذاء‬
،‫العنف‬
Think, O Mufazzal, regarding the arrival of the provision to the body, and what arrangement
there is in it, for the meal travels to the stomach and it cooks (digests) it, and sends its clean
(part) to the liver in delicate veins and the load between it has been Made to be like the
cleanser of the meal, lest something from it would arrive to the liver and knock it down, and
that is because the liver is delicate, it cannot tolerate the force.
‫ مبنزلة اجملاري اليت هتيؤ للماء حىت‬،‫ وينفذ إىل البدن كله يف جماري مهيأة لذلك‬،‫مث إن الكبد تقبله فيستحيل بلطف التدبري دما‬
،‫ و ينفذ ما خيرج منه من اخلبث والفضول إىل مفائض قد اعدت لذلك‬،‫يطرد يف االرض كلها‬
Then, the liver accepts it and releases it with subtle arrangement, as blood, and implements
it to the whole body in a flow prepared for that, at the status of the flow which is prepared
for the water until it is dislodged in the land, all of it, and implements what comes out from
it, from the waste and the excess, to a place which has been prepared for that.
‫ وما كان من البلة والرطوبة‬،‫ وما كان من جنس السوداء جرى إىل الطحال‬،‫فما كان منه من جنس املرة الصفراء جرى إىل املرارة‬
‫ وإعداد هذه االوعية فيه لتحمل‬،‫ و وضع هذه االعضاء منه مواضعها‬،‫ فتأمل حكمة التدبري يف تركيب البدن‬،‫جرى إىل املثانة‬
‫ وله احلمد كما هو أهله‬،‫ فتبارك من أحسن التقدير وأحكم التدبري‬،‫ لئال تنتشر يف البدن فتسقمه وتنهكه‬،‫تلك الفضول‬
.‫ومستحقه‬
So, whatever was from the genus of yellow, bitter, flows to the gall bladder, and whatever
was from the genus of the blackness, flows to the spleen, and whatever was from the urine
and the moisture flows to the bladder. Contemplate on the wisdom of the arrangement in
the structure of the body, and the placing of these body parts in its places, and the
preparation of these vessels in which these waste products are carried, lest they are
dispersed in the body and make it sick and violate it (correctness). Blessed is the Oneazwj of
Page 96 of 405
excellent Determination, and of Wise Determination, and for Him azwj is the Praise as Heazwj is
rightful of, and deserving of it’.
.‫ صف نشؤ االبدان ومنوها حاال بعد حال حىت تبلغ التمام والكمال‬:‫ فقلت‬:‫املفضل‬
Al-Mufazzal (said), ‘I said, ‘Describe the creation of the bodies and its growth, state after
state, until it reaches the completion and perfection’.
‫ ويدبره حىت خيرج سويا مستوفيا مجيع ما فيه‬،‫ أول ذلك تصوير اجلنني يف الرحم حيث ال تراه عني وال تناله يد‬:‫فقال عليه السالم‬
‫قوامه وصالحه من االحشاء واجلوارح والعوامل إىل ما يف تركيب أعضائه من العظام واللحم والشحم واملخ والعصب والعروق‬
،‫والغضاريف‬
Heasws said: ‘The first of that is the formation of the foetus in the womb where neither can
an eye see it, nor can a hand reach it, and it is managed until it comes out complete, fully
with the entirety of what is in it for its uprightness, and its interests, from the intestines, and
the limbs, and the factors to what is in the composition of its body parts, from the bones,
and the flesh, and the fat, and the brain, and the nerves, and the veins, and the cartilages.
‫فإذا خرج إىل العامل تراه كيف ينمي جبميع أعضائه وهو ثابت على شكل وهيئة ال تتزايد وال تنقص إىل أن يبلغ أشده إن مد يف‬
.‫ هل هذا إال من لطيف التدبري واحلكمة ؟‬،‫عمره أو يستويف مدته قبل ذلك‬
So, when it comes out to the world, you see how it has been Favoured with the entirety of
its body parts, and he is affirmed upon a shape and body, neither increased nor reduced, up
to he reaches his strength, a term from his term, or his term expires before that. Is that,
except from a subtle arrangement, and the Wisdom?’
،‫ فإنه خلق ينتصب قائما ويستوي جالسا‬،‫يا مفضل انظر إىل ما خص به االنسان يف خلقه تشريفا وتفضيال على البهائم‬
‫ فلو كان مكبوبا على وجهه كذات االربع ملا استطاع أن يعمل شيئا‬،‫ وميكنه العالج والعمل هبما‬،‫ليستقبل االشياء بيديه وجوارحه‬
.‫من االعمال‬
O Mufazzal! Look at what the human being has been Specialised with in his creation, nobility
and merit upon the animals, for he is a creature established upright, and sits evenly it order
to face the things with his hands and his limbs, and it enables him for the treatment and the
work with these. If he had been upside down upon his face, like those for-legged ones, he
would not have been able to do anything from the deeds.
‫ كيف جعلت العينان يف الرأس‬،‫انظر اآلن يا مفضل إىل هذه احلواس اليت خص هبا االنسان يف خلقه وشرف هبا على غريه‬
‫ و‬،‫ ومل جتعل يف االعضاء اليت حتتهن كاليدبن والرجلني فتعرضها اآلفات‬،‫كاملصابيح فوق املنارة ليتمكن من مطالعة االشياء‬
‫ وال يف االعضاء اليت وسط البدن كالبطن والظهر فيعسر‬،‫تصيبها من مباشرة العمل واحلركة ما يعللها ويؤثر فيها وينقص منها‬
،‫تقلبها واطالعها حنو االشياء‬
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Look now, O Mufazzal, to the senses which the human being has been Specialised with in his
creation, and Ennobled with upon others. How the eyes have been made to be in the head
like the two lamps above the minaret, in order to enable to notice the things, and these
were not Made to be in the limbs which are under these, like the hands, and the legs, so
they would be exposed to the afflictions and be hurt by the direct actions and the
movement what would affect these and its sight would be reduced from these, nor in the
body parts which are in the middle of the body, like the belly, and the back, so it would be
difficult for him to turn around and notice the nearby things.
‫ فجعل احلواس مخسا‬،‫ وهو مبنزلة الصومعة هلا‬،‫فلما مل يكن هلا يف شئ من هذه االعضاء موضع كان الرأس أسىن املواضع للحواس‬
‫ فخلق البصر ليدرك االلوان فلو كانت االلوان ومل يكن بصر يدركها مل يكن منفعة‬،‫تلقي مخسا لكي ال يفوهتا شئ من احملسوسات‬
،‫فيها‬
So, when there does not happen to be for these (eyes) a place from these body parts, the
head would be the best of the places for the senses, and it would be at the status of the
monastery for it. Thus, the five senses have been Made to obtain five, lest nothing would be
lost from the sensing. The sight has been Created to realise the colour, and if the colours
were not perceived by the sight, there would not be any benefit in these.
‫ مث هذا يرجع‬،‫وخلق السمع ليدرك االصوات فلو كانت االصوات ومل يكن مسع يدركها مل يكن فيها إرب وكذلك سائر احلواس‬
،‫ ولو كان مسع ومل يكن أصوات مل يكن للسمع موضع‬،‫ فلو كان بصر ومل يكن ألوان ملا كان للبصر معىن‬،‫متكافئا‬
And the sky has been Created to realise the sounds, and if the sounds could not be realised
by the hearing, there would not be any need in these. And similar to that are the rest of the
senses. Then this returns sufficiently. If there was sight and the colours were not there,
there would not have been any meaning for the sight; and if the hearing was there and
there did not happen to be any sounds, there would not have been any place for the
hearing.
‫ و مع هذا فقد جعلت‬،‫ ولكل حمسوس حاسة تدركه‬،‫فانظر كيف قدر بعضها يلقي بعضا فجعل لكل حاسة حمسوسا يعمل فيه‬
‫ كمثل الضياء واهلواء فإنه لو مل يكن ضياء يظهر اللون للبصر مل‬،‫ ال يتم احلواس إال هبا‬،‫أشياء متوسطة بني احلواس واحملسوسات‬
،‫يكن البصر يدرك اللون‬
Therefore, look at how is the measure of some of it facing the other, between the sensory
organ and the sensation. The sensory organ cannot be complete except by these, like an
example of the illumination, and the air, for if there did not happen to be any illumination
manifesting the colours for the sight, the sight would not have realised the colour.
‫ فهل خيفى على من صح نظره وأعمل فكره أن مثل‬،‫ولو مل يكن هواء يؤدي الصوت إىل السمع مل يكن السمع يدرك الصوت‬
‫هذا ال ذي وصفت من هتيئة احلواس واحملسوسات بعضها يلقي بعضا وهتيئة أشياء آخرهبا تتم احلواس ال يكون إال بعمد وتقدير من‬
.‫لطيف خبري ؟‬
Page 98 of 405
And if the air would not deliver the sound to the hearing, the hearing would not have
realised the sound. So, is it hidden upon the one of healthy sight, and functional, though
that the likes of this which Iasws have described, from the formation of the senses and the
sensations, some of it linked with others, and formation of the other things with these, the
senses are complete, cannot happen except with deliberation and the determination from a
Subtle, Aware?’
‫ فال‬،‫ وال يبصر ما بني يديه‬،‫ فإنه ال يعرف موضع قدمه‬،‫فكريا مفضل فيمن عدم البصر من الناس وما يناله من اخللل يف اموره‬
‫ وال يكون له سبيل‬،‫ وال يرى حفرة إن هجم عليها وال عدوا إن أهوى إليه بسيف‬،‫ وبني املنظر احلسن والقبيح‬،‫يفرق بني االلوان‬
،‫إىل أن يعمل شيئا من هذه الصناعات مثل الكتابة والتجارة والصياغة حىت أنه لوال نفاذ ذهنه لكان مبنزلة احلجر امللقى‬
Think, O Mufazzal, regarding one from the people who has lack of sight, and what he faces
from the impediments in his affairs, for he cannot recognise the place of his own feet, nor
does he see what is in front of him, nor can he differentiate between the colours, and
between the good scenery and the ugly, nor does he see a hole if he comes upon it, nor an
enemy who comes to him with a sword, nor can there happen to be a way for him to doing
something from these works, like the writing, and the business, and the goldsmithing, to the
extent that if he does not implement his mind, he would be at the status of the rock thrown
away.
،‫ ويعدم لذة االصوات واللحون بالشجية املطربة‬،‫وكذلك من عدم السمع خيتل يف امور كثرية فإنه يفقد روح املخاطبة واحملاورة‬
‫ حىت يكون كالغائب وهو‬،‫ حىت يترب موابه وال يسمع شيئا من أخبار الناس وأحاديثهم‬،‫ويعظم املؤونة على الناس يف حماورته‬
،‫ أو كامليت وهو حي‬،‫شاهد‬
And similar to that is one who has lack of hearing. He gets confused in many matters, for he
has lost the spirit of the address and the dialogue, and he lacks the pleasure of the sounds
and the tones with the singing winds, and reveres the support for the dialogue with the
people, until they get bored and angry with, and he cannot hear the news of the people and
their discussion, until he becomes like the absentee although he is present, or like the dead
although he is alive.
‫ أفال ترى كيف صارت اجلوارح والعقل وسائر‬،‫ف أما من عدم العقل فإنه يلحق مبنزلة البهائم بل جيهل كثريا مما يهتدي إليه البهائم‬
‫اخلالل اليت هبا صالح االنسان واليت لو فقد منها شيئا لعظم ما يناله يف ذلك من اخللل يوايف خلقة على التمام حىت ال يفقد شيئا‬
.‫ فلم كان كذلك إال النه خلق بعلم وتقدير ؟‬،‫منها‬
As for one with lack of intellect, so he is attached with the status of the beasts, but he is
ignorant of many things from what the beasts are guided to. Do you not see how the body
parts and the intellect and the rest of the traits by which the human being can be correct,
and which, if he were to lose something from these, he would be determined to attain it,
regarding that from the traits to be in accordance with the complete creation, until nothing
is lost from these? So why is he like that except that he has been Created with knowledge
and discretion?
Page 99 of 405
‫ فلم صار بعض الناس يفقد شيئا من هذه اجلوارح فيناله يف ذلك مثل ما وصفته يا موالي‬:‫ فقلت‬:‫قال املفضل‬
Al-Mufazzal said, ‘I said, ‘So why did some of the people come to be losing something from
these limbs, so he could get it regarding that, the like of what you asws described, O my
Masterasws?’
‫ كما قد يؤدب امللوك الناس للتنكيل واملوعظة فال ينكر‬،‫ ذلك للتأديب واملوعظة ملن حيل ذلك به ولغريه بسببه‬:‫قال عليه السالم‬
‫ مث للذين ينزل هبم هذه الباليا من الثواب بعد املوت إن شكروا وأنابوا ما‬،‫ذلك عليهم بل حيمد من رأيهم ويصوب من تدبريهم‬
.‫ حىت أهنم لو خريوا بعد املوت الختاروا أن يردوا إىل الباليا ليزدادوا من الثواب‬،‫يستصغرون معه ما يناهلم منها‬
Heasws said: ‘That is for the discipline and the preaching for one to justify that with him, and
for others by his reason, just as the disciplining by the king of the people for the teaching a
lesson and the preaching, so he does not deny that upon them, but he is praised by the one
sees them and the correction of their management. Then those afflictions which descended
with them, resulted in the Rewards after the death if they were thankful and were
frequently belittling with Himazwj what Heazwj had Given them from these, to the extent that,
if they had the choice after the death, they would choose to return to the affliction, in order
to get an increase from the rewards.
‫ فالرأس مما خلق فردا‬،‫ والصواب يف التدبري‬،‫ وما يف ذلك من احلكمة والتقدير‬،‫ف كريا مفضل يف االعضاء اليت خلقت أفرادا وأزواجا‬
،‫ومل يكن لالنسان صالح يف أن يكون أكثر من واحد‬
Think, O Mufazzal, regarding the body, which have been Created as individual and as pairs,
what is in that from the wisdom and the determination, and the correct arrangement. The
head is from what is Created as individual, and the correct cannot happen to be for the
human being if there happens to be more than one.
‫ الن احلواس اليت حيتاج إليها جمتمعة يف‬،‫أال ترى أنه لو اضيف إىل رأس االنسان رأس آخر لكان ثقال عليه من غري حاجة إليه‬
‫ مث كان االنسان ينقسم قسمني لو كان له رأسان‬،‫رأس واحد‬
Do you not see that if another head is added to the head of the human being it would be
heavy upon him from without there being a need to it, because the senses which he is
needy to are all gathered in one head. Then the human being would be divided in to two
parts if there were two heads for him.
‫ وإن تكلم منهما مجيعا بكالم واحد كان أحدمها فضال ال‬،‫فإن تكلم من أحدمها كان اآلخر معطال ال إرب فيه وال حاجة إليه‬
،‫ و أشباه هذا من االخالط‬،‫ وإن تكلم بأحدمها بغري الذي تكلم به من اآلخر مل يدر السامع بأي ذلك يأخذ‬،‫حيتاج إليه‬
So, if he were to speak from one of them, the other would be irrelevant, there being neither
a reason for it nor any need to it. And if he were to speak from both of these together with
one speech, one of these would be extra, there being no need to it. And if he were to speak
with one of them with other than the speech which the other one speaks with, the listener
would not know with which he should take to, and other such things from the mix-ups.
Page 100 of 405

‫واليدان مما خلق أزواجا ومل يكن لالنسان خري يف أن يكون له يد واحدة الن ذلك كان خيل به فيما حيتاج إىل معاجلته من االشياء‬
‫ وإن تكلف ذلك مل حيكمه ومل يبلغ منه ما يبلغه إذا‬،‫أال ترى أن النجار والبناء لو شلت إحدى يديه ال يستطيع أن يعاا صناعته‬
.‫كانت له يدان يتعاونان على العمل‬
And the two hands are from what has been Created as pairs, and it would not happen to be
good if there happens to be one hand for him, because that would be a hindrance for him
regarding what he would be needy to handle the things. Do you not see that if the carpenter
and the builder were to cripple one hand, would not be able to handle his world, and if he
were to undertake that, it would not be administered and would not reach with it what he
would have otherwise reached if there were two hands for him, assisting each other upon
the work.
‫ واللسان والشفتان واالسنان‬،‫ فاحلنجرة كاالنبوبة خلروج الصوت‬،‫أطل الفكر يا مفضل يف الصوت والكالم وهتيئة آالته يف االنسان‬
‫ ومن ثقل لسانه مل‬،‫ ومن سقطت شفته مل يصحح الفاء‬،‫ أال ترى أن من سقطت أسنانه مل يقم السني‬،‫لصياغة احلروف والنغم‬
،‫ وأشبه شئ بذلك املزمار االعظم‬،‫يفصح الراء‬
Stretch the thinking, O Mufazzal, regarding the sounds and the speech, and the preparation
of the tools in the human being. The throat is like the tube for the voice to come out, and
the tongue and the lips and the teeth for formulating the letters and the sounds. Do you not
see that the one whose teeth fall off cannot pronounce the (letter) ‘Seen’, and one whose
lips fall off cannot be correct with the (letter) ‘FA’, and one whose tongue is heavy cannot
be eloquence with the (letter) ‘RA’, and it resembles with that, the great flute?
‫ والعضالت اليت تقبض على الرية ليخرج الصوت‬،‫فاحلنجرة يشبه قصبة املزمار والرية يشبه الزق الذي ينفخ فيه لتدخل الريح‬
،‫كاالصابع اليت تقبض على الزق حىت جتري الريح يف املزمار‬
The throat is resembled by the rod of a flute, and the mouth is resembled by the mouth (of
the flute) in which the wind is blown, and the muscles that hold the lung to bring out the
voice are like the fingers which grab upon the holes until the wind flows in the flute.
‫ غري أنه وإن كان‬،‫والشفتان واالسنان اليت تصوغ الصوت حروفا ونغما كاالصابع اليت خيتلف يف فم املزمار فتصوغ صفريه أحلانا‬
.‫خمرج الصوت يشبه املزمار بالداللة والتعريف فإن املزمار باحلقيقة هو املشبه مبخرج الصوت‬
And the lips and the teeth which formulate the voice of letters and songs are like the fingers
which alternate in a mouth of the flute, like the formulation of selectable melodies, apart
from that if the exit of the voice resembles the flute with the evidence, and the
introduction, so the flute in reality, it resembles the exit of the voice (in the human being).
‫ فاحلنجرة ليسلك‬،‫ وفيها مع الذي ذكرت لك مآرب اخرى‬،‫قد أنبأتك مبا يف االعضاء من الغناء يف صنعة الكالم وإقامة احلروف‬
،‫فيها هذا النسيم إىل الرية فرتوح على الفؤاد بالنفس الدائم املتتابع الذي لو احتبس شيئا يسريا هللك االنسان‬
Page 101 of 405

Iasws have informed you with what is in the body parts, from the songs in the making of the
speech, and establishing the letters, and therein, along with that which Iasws mentioned to
you, are other uses. The throat, for this gentle breeze to travel though it to the running
through, going to the heart with the perpetual breaths, the consecutive, which if something
small was withheld, would destroy the human being.
‫ وطيبها من‬،‫ وماحلها من عذهبا‬،‫ وحامضها من مزها‬،‫و باللسان تذاق الطعوم فيميز بينها ويعرف كل واحد منها حلوها من مرها‬
،‫ وفيه مع ذلك معونة على إساغة الطعام والشراب‬،‫خبيثها‬
And with the tongue he tastes the foods, and he discerns between these and recognises
every one of these, its sweetness from its bitterness, and its sourness from its acidity, and
its saltiness from its freshness, and its good from its bad, and in it, along with that, is an
assistance upon absorption of the food and the drink.
‫ واعترب‬،‫ وهي مع ذلك كالسند للشفتني متسكهما وتدعمهما من داخل الفم‬،‫واالسنان متضغ الطعام حىت تلني ويسهل إساغته‬
‫ وبالشفتني يرتشف الشراب حىت يكون الذي يصل إىل اجلوف‬،‫ذلك بأنك ترى من سقطت أسنانه مسرتخى الشفة ومضطرهبا‬
‫ مث مها بعد ذلك كالباب املطبق على الفم يفتحهما االنسان‬،‫منه بقصد وقدر ال يثج ثجا فيغص به الشارب أو ينكا يف اجلوف‬
،‫ ويطبقهما إذا شاء‬،‫إذا شاء‬
And the teeth chew the food until it is soft and easy to absorb, and it, along with that, is like
the support for the lips, to hold them and support them from inside the mouth. And take a
lesson that if you were to see one whose teeth have fallen off, of relaxed and fluffy lips, is
desperate with these, and with the lips he sips the drink until that from it flows to the
insides by a purpose and measure that does not reap a morsel so the moustache may be
chewed by it, or wounds in the inside. Then these two (lips), after that, are like the layered
gates upon the mouth. The human being opens these whenever he so desires to, and closes
them whenever he so desires to.
‫ كما تتصرف االداة الواحدة يف‬،‫ففيما وصفنا من هذا بيان أن كل واحد من هذه االعضاء يتصرف وينقسم إىل وجوه من املنافع‬
،‫ وذلك كالفاس يستعمل يف النجارة واحلفر وغريمها من االعمال‬،‫أعمال شىت‬
So, in what weasws described from this explanation is that everyone from these body parts is
utilised and divided to its aspect from the benefits, just as the one tool is used in various
works, and that is like the poleaxe being used in the carpentry, and the digging, and other
from the works.
‫ ولرأيت عليه‬،‫ولو رأيت الدماغ إذا كشف عنه لرأيته قد لف حبجب بعضها فوق بعض لتصونه من االعراض ومتسكه فال يضطرب‬
،‫اجلمجمة مبنزلة البيضة كيما يفته هد الصدمة والصكة اليت رمبا وقعت يف الرأس‬
And if you were to see the brain when it is uncovered, you will see it as enveloped by veils
on top of each other in order to fortify it from the exposure and withhold it so it does not
tremble. And you will see upon it the skull at the status of the egg, what protects it from the
shock and the violent strike which sometimes occurs in the head.
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‫ فمن حصن الدماغ هذا التحصني إال‬،‫مث قد جللت اجلمجمة بالشعر حىت صار مبنزلة الفر وللرأس يسرته من شدة احلر والربد‬
‫الذي خلقه وجعله ينبوع احلس واملستحق للحيطة والصيانة بعلو منزلته من البدن وارتفاع درجته وخطر مرتبته ؟‬
Then, the skull has been rolled out with the hair being at the status of the fur for the head,
veiling it from the intensity of the heat and the cold. So, who can fortify the brain with this
fortress except the Oneazwj Who Created it and Made it a fountain of sense, and worthy of
the caution, and maintenance at its highest level from the body, and of lofty degree, and
high rank?
‫ وأظلها باحلجاب وما عليه‬،‫ و أوجلها يف هذا الغار‬،‫ واالشفار كاالشراج‬،‫ كيف جعل كالغشاء‬،‫تأمل يا مفضل اجلفن على العني‬
.‫من الشعر‬
Contemplate, O Mufazzal, on the eyelid upon the eye. How it is Made like the membrane,
and the lashes are like the vent, and inserted in this cave, and it is shaded with the veil and
whatever is upon it from the hair.
‫ وحصنه باجلوانح وما عليها من اللحم والعصب لئال‬،‫ وكساه املدرعة اليت هي غشاؤه‬،‫يا مفضل من غيب الفؤاد يف جوف الصدر‬
‫ واآلخر منفذ الغذاء وهو‬،‫يصل إليه ما ينكؤه ؟ من جعل يف احللق منفذين ؟ أحدمها ملخرج الصوت وهو احللقوم املتصل بالرية‬
،‫ وجعل على احللقوم طبقا مينع الطعام أن يصل إىل الرية فيقتل‬،‫املرئ املتصل باملعدة املوصل الغذاء إليها‬
O Mufazzal! Who Hid the heart in the middle of the chest, and cloaked it with the armour
which it is covering, and fortified it with the thin strips and whatever is upon it from the
flesh, and the nerves, lets something would flow to it what could damage it? Who Made two
outlets to be in the throat? One of them is for exiting the voice, and it is the throat
connected with the aeration, and the other is the outlet for the provision (food), and it is
the oesophagus connected with the stomach, the deliverer of the provision (food) to it, and
Made the outlets as layers preventing the food to arrive to the aeration which could kill.
‫ من جعل ملنافذ البول والغائط‬.‫من ج عل الرية مروحة الفؤاد ؟ ال تفرت وال ختل لكيال تتحيز احلرارة يف الفؤاد فتؤدي إىل التلف‬
‫أشراجا تضبطهما ؟ لئال جيريا جريانا دائما فيفسد على االنسان عيشه فكم عسى أن حيصي احملصي من هذا ؟ بل الذي ال‬
‫ من جعل املعدة عصبانية شديدة وقدرها هلضم الطعام الغليظ ؟‬،‫حيصى منه وال يعلمه الناس أكثر‬
Who made the aeration as a ventilator of the heart? It neither stalls nor does it get
disturbed lets the heat in the heart gets exaggerated, so it ends up causing damage. Who
Made the outlets of the urine and the faeces are two arrows controlling them? Lest they
flow perpetually and spoil upon the human being, his life. So, how much can one count from
this? But, it is that which cannot be counted from, nor do the people know most of it. Who
Made the stomach as severely active, and Determined it for digestion of the hard food?
‫ومن جعل الكبد رقيقة ناعمة لقبول الصفوا للطيف من الغذء ولتهضم وتعمل ما هو ألطف من عمل املعدة إال اهلل القادر ؟ أترى‬
‫ ال يعجزه شئ وهو‬،‫ قادر عليم باالشياء قبل خلقه إياها‬،‫ بل هو تدبري من مدبر حكيم‬،‫االمهال يأيت بشئ من ذلك ؟ كال‬
.‫اللطيف اخلبري‬
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Who Made the liver to be thin, delicate to accept the cleansed, subtle from the food to
digest and work on what is subtle than the word of the stomach, except Allah azwj the
Determiner? Do you not see the chaos to come with something from that? Never! But, it is
the arrangement from a Wise Arranger, Able, Knower of the things before He azwj Created
these. Nothing Frustrates Himazwj and Heazwj is the Subtle, the Informed.
‫فكريا مفضل مل صار املخ الرقيق حم صنا يف أنابيب العظام ؟ هل ذلك إال ليحفظه ويصونه ؟ مل صار الدم السائل حمصورا يف‬
‫العروق مبنزلة املاء يف الظروف إال لتضبطه فال يفيض ؟ مل صارت االظفار على أطراف االصابع إال وقاية هلا ومعونة على العمل ؟‬
‫مل صار داخل االذن ملتويا كهيئة الكوكب إال ليطرد فيه الصوت حىت ينتهي إىل السمع وليتكسر محة الريح فال ينكأ يف السمع ؟‬
Think, O Mufazzal! Why did the thin brain become fortified among the bony tubes? Is that
except to protect it and fortify it? Why did the blood become flowing limitedly in the veins
at the status of the water in the circumstances except to control it so it does not overflow?
Why did the nails come to be on the edges of the fingers, except as a safeguard for these
and an assistance upon the work? Why did interior of the ear become coiled like the prison
except to expel the sounds until it ends up to the hearing and to break heat of the wind so it
does not damage in the hearing?
‫ كما يأمل من حنل جسمه وقل‬،‫مل محل االنسان على فخذيه وإليتيه هذا اللحم إال ليقيه من االرض فال يتأمل من اجللوس عليهما‬
‫حلمه إذا مل يكن بينه وبني االرض حائل يقيه صالبتها ؟ من جعل االنسان ذكرا وانثى إال من خلقه متناسال ؟ ومن خلقه‬
‫متناسال إال من خلقه مؤمال ؟‬
Why does the human being carry upon his thigs and his buttocks except to save him from
the ground, so that he would not be pained from the sitting on these, just as he would be
pained from the bottom of his body and the scarcity of his flesh when there does not
happen to be between him and the ground any obstacle preventing its hardness? Who
Made the human being as male and female except Oneazwj Who Created it for reproduction?
And Who Created it for reproduction except Oneazwj Who Created it hopeful?
‫ومن خلقه مؤمال ومن أعطاه آالت العمل إال من خلقه عامال ؟ ومن خلقه عامال إال من جعله حمتاجا ؟ ومن جعله حمتاجا إال‬
‫من ضربه باحلاجة ؟ ومن ضربه باحلاجة إال من توكل بتقوميه ؟ من خصه بالفهم إال من أوجب له اجلزاء ؟ ومن وهب له احليلة إال‬
‫من ملكه احلول ؟ ومن ملكه احلول إال من ألزمه احلجة ؟‬
And who created it as hopeful, and Who Gave it the tools of the work except One azwj Who
Created it as a worker? And who created it as a worker except One azwj Who Made it needy?
And who made it needy except Oneazwj Who Hit it with the need? And who hit it with the
need except Oneazwj Who Made it reliant with its formation? Who specialised it with the
understanding except Oneazwj Who Obligated the Recompense for it? And who gifted the
means for it except One Controls the Might? And who controls the mighty except One azwj
Who Necessitated the Proof?
‫ هل جتد االمهال على هذا النظام والرتتيب ؟‬،‫من يكفيه ما ال تبلغه حيلته إال من مل يبلغ مدى شكره ؟ فكر وتدبر ما وصفته‬
. ‫تبارك اهلل عما يصفون‬
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Who sufficed him with what he could not reach his means, except One azwj Who did not
reach extent of Hisazwj thanks? Think, and ponder what Iasws have described. Can you find the
chaos upon this system and the arrangement?
‫ حىت لو اختلفت تلك الثقب‬،‫ اعلم أن فيه ثقبا موجهة حنو الثقب اليت يف الرية تروح عن الفؤاد‬،‫أصف لك اآلن يا مفضل الفؤاد‬
‫ أفيستجيز ذو فكر وروية أن يزعم أن مثل هذا يكون باالمهال‬،‫وتزايل بعضها عن بعض ملا وصل الروح إىل الفؤاد وهللك االنسان‬
‫وال جيد شاهدا من نفسه ينزعه عن هذا القول ؟ لو رأيت فردا من مصراعني فيه كلوب أكنت تتوهم أنه جعل كذلك بال معىن ؟‬
Iasws shall now describe the heart for you, O Mufazzal. Know, that in it is a directed hole
approximate to the hole, which is in the aeration circulating from the heart, to the extent
that if that hole was different and continued upon each other, the blood would not reach to
the heart and the human being would be destroyed. And the one with thinking get up and
claim that the like of this has happened with the chaos and he cannot find a witness from
himself to snatch him away from this word? If you were to see one of the two parts in which
are valves, would you imagine that it has been made like that without meaning?
‫ وهكذا جتد الذكر من احليوان‬،‫بل كنت تعلم ضرورة أنه مصنوع يلقي فردا آخر فتربزه ليكون يف اجتماعهما ضرب من املصلحة‬
‫ كيف عميت‬،‫ فتبا وخيبة وتعسا ملنتحلي الفلسفة‬،‫كأنه فرد من زوج مهيأ من فرد انثى فيلتق يان ملا فيه من دوام النسل وبقائه‬
‫قلوهبم عن هذه اخللقة العجيبة حىت أنكروا التدبري والعمد فيها ؟‬
But, you know the necessity that it is made so, meeting another individual (valve), so it
passes it to become together out of interest. And like this you will find the male beast, as if
he is an individual from a spouse prepared from an individual female. So, they both meet to
what in it is the perpetuation of the lineage and its remaining. Woe, and disappointment,
and wretchedness for the imposters, the philosophers, how their hearts are blinded from
this wondrous creation, until they are denying the arrangement and the deliberation in it?
‫لو كان فرج الرجل مسرتخيا كيف كان يصل إىل قعر الرحم حىت يفرغ النطفة فيه ؟ ولو كان منعظا أبدا كيف كان الرجل يتقلب‬
‫يف الفراش أو ميشي بني الناس وشئ شاخص أمامه ؟ مث يكون يف ذلك مع قبح املنظر حتريك الشهوة يف كل وقت من الرجال‬
،‫والنساء مجيعا‬
If the private part of the man was relaxed, how would it arrive to the bottom of the womb
until the sperm is released in it? And if it was upright for ever, how would the man turn
around in the bed, or walk in between the people and something personal is in front of him?
Then there would happen to be in that, along with the ugly scene, movement of the desire
during all the time from the men and the women together.
‫ بل جعل فيه القوة على‬،‫ وال يكون على الرجال منه مؤونة‬،‫فقدر اهلل جل امسه أن يكون أكثر ذلك ال يبدو للبصر يف كل وقت‬
.‫االنتصاب وقت احلاجة إىل ذلك ملا قدر أن يكون فيه دوام النسل وبقاؤه‬
Thus, Allahazwj, Majestic is Hisazwj Name, Determined that most of that would not happen to
manifest to the sight during all the time, nor would it happen to be a supported upon the
man from it. But, Heazwj Made the strength in it upon the erection in the time of need to
Page 105 of 405

that, to what Heazwj has Determined that there would happen to be the perpetuity of the
lineage and its remaining.
‫ أليس من حسن التقدير يف بناء الدار‬،‫اعترب اآلن يا مفضل بعظيم النعمة على االنسان يف مطعمه ومشربه وتسهيل خروج االذى‬
‫ فلم جيعله‬،‫أن يكون اخلالء يف أسرت موضع فيها ؟ فكذا جعل اهلل سبحانه املنفذ املهيأ للخالء من االنسان يف أسرت موضع منه‬
،‫ وال ناشرا من بني يديه‬،‫بارزا من خلفه‬
Learn a lesson now, O Mufazzal, with the great Favour upon the human being in his food
and his drink, and the easiness of the exit of the harmful (substance). Isn’t the one who is
good at determination regarding building the house, that the toilet would happen to be in
the most veiled place in it? That is how Allah azwj, Glorious is Heazwj, Made a port configured
for the toilet to be in the most veiled place from him, and Heazwj did not Make it prominent
from behind him, not openly in front of him.
‫ وحتجبه االليتان مبا عليهما من اللحم فيواريانه‬،‫ مستور حمجوب يلتقي عليه الفخذان‬،‫بل هو مغيب يف موضع غامض من البدن‬
‫ فتبارك اهلل من تظاهرت آالؤه‬،‫فإذا احتاج االنسان إىل اخل الء وجلس تلك اجللسة ألفى ذلك املنفذ منه منصبا مهيئا الحندار الثفل‬
.‫وال حتصى نعماؤه‬
But, it is hidden in an obscure place of the body, veiled, concealed, two thighs meeting upon
it, and it is veiled by the two tools (buttocks) with whatever is upon them from the flesh,
and they cover it. So, when the human being is needy to the toilet, and he sits that sitting,
you will find that port to be positioned for the rolling out the weight. Blessed is Allah azwj
from Hisazwj Favours been shown, nor Hisazwj Bounties to be counted.
‫ وبعضها عراض ملضغه ورضه فلم‬،‫فكر يا مفضل يف هذه الطواحن اليت جعلت لالنسان فبعضها حداد لقطع الطعام وقرضه‬
.‫ينقص واحد من الصفتني إذ كان حمتاجا إليهما مجيعا‬
Think, O Mufazzal, regarding these grinders, which are made to be for the human being.
Some of these are to cut the food and nibble it, and some are presented for chewing and
softening, so he is not deficient from even one of the two qualities when he was needy to
them both.
‫تأمل واعترب حبسن التدبري يف خلق الشعر واالظفار فإهنما ملا كانا مما يطول ويكثر حىت حيتاج إىل ختفيفه أوال فأوال جعال عدميي‬
‫ ولو كان قص الشعر وتقليم االظفار مما يوجد له مس من ذلك لكان االنسان من ذلك‬،‫احلس لئال يومل االنسان االخذ منهما‬
.‫ وإما أن خيففه بوجع وأمل يتأمل منه‬،‫ إما أن يدع كل واحد منهما حىت يطول فيثقل عليه‬:‫بني مكروهني‬
Contemplate and learn a lesson with the excellent arrangement in the creation of the hair
and the nails, for these two if they were too long and too much until they are needy to its
lightening or not. First, they had been made to be senseless, lest they would be in pain
when the human being takes from these. And if the shortening of the hair and clipping of
the nails are what from the touch is to be found from that, the human being would be
between two abhorrence(s) – Either he leaves each one of these until they are elongated so
it become heavy upon him, or he lightens it by suffering pain and hurting from it’.
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‫ فقلت فلم مل جيعل ذلك خلقة ال تزيد فيحتاج االنسان إىل النقصان منه ؟‬:‫قال املفضل‬
Al-Mufazzal said, ‘I said, ‘Why has that not made to be created, not to increase, so the
human being would not be needy to reduce from it?’
‫ اعلم أن آالم البدن وأدواءه خترج خبروج‬،‫ إن هلل تبارك امسه يف ذلك على العبد نعما ال يعرفها فيحمد عليها‬:‫فقال عليه السالم‬
‫ ولذلك أمر االنسان بالنورة وحلق الرأس وقص االظفار يف كل اسبوع ليسرع الشعر‬،‫ وخبروج االظفار من أناملها‬،‫الشعر يف مسامه‬
،‫واالظفار يف النبات‬
Heasws said: ‘Allahazwj, Blessed is Hisazwj Name has Favoured the servant upon that which he
does not recognise so he would praise upon it. Know that the aches of the body and its
symptoms exit by the coming of the hair from its pores, and by the clipping out of the nail
from its finger tips, and for that the human being has been instructed with the waxing and
shaving the head, and shortening the nails every week in order to accelerate the growth of
the hair and the nails.
‫ ومنع‬،‫ وإذا طاال حتريا وقل خروجهما فاحتبست اآلالم واالدواء يف البدن فأحدثت علال وأوجاعا‬،‫فتخرج اآلالم واالدواء خبروجها‬
،‫مع ذلك الشعر من املواضع اليت يضر باالنسان وحيدث عليه الفساد والضرر‬
The pain and the disease come out with their coming out. And when they are long, they stall
(slower growth), and they coming out is little, so the aches and the diseases get withheld in
the body and innovates (new) pains and aches, and with that (shortening), the hair would be
prevented from the placed which would harm the human being and the occurrence(s) upon
him of the spoiling and the harm.
‫لو نبت الشعر يف العني أمل يكن سيعمى البصر ؟ ولو نبت يف الفم أمل يكن سيغص على االنسان طعامه و شرابه ؟ ولو نبت يف‬
‫ب اطن الكف أمل يكن سيعوقه عن صحة اللمس وبعض االعمال ؟ فلو نبت يف فرج املرأة أو على ذكر الرجل أمل يكن سيفسد‬
‫عليهما لذة اجلماع ؟‬
If the hair were to grow in the eyes, would it not have blinded the sight? And if it had grown
in the mouth, would it not have clung upon the human being, to his food and his drink? And
if it had grown in the bottom of the palm, would it not have hindered him upon the correct
touch, and some of the works? And if it had grown in the private part of the woman or upon
the private part of the male, would it not have spoilt the pleasure of the copulation upon
them?
‫ مث ليس هذا يف االنسان فقط بل جتده يف البهائم والسباع وسائر‬،‫فانظر كيف تنكب الشعر هذه املواضع ملا يف ذلك من املصلحة‬
،‫املتناسالت فإنك ترى أجسامهن جمللة بالشعر وترى هذه املواضع خالية منه هلذا السبب بعينه‬
Look at how the hair is deviated from these places to what is in that from the interest. Then,
this isn’t in the human beings only, but you will find it in the beasts, and the predators, and
the rest of the intermediaries. You will see their bodies veered (enriched) with the hair, and
you will see these places empty from it, for this reason exactly.
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‫ إن املنانية وأشباههم حني اجتهدوا يف عيب اخللقة والعمد‬،‫ وتأيت بالصواب واملنفعة‬،‫فتأمل اخللقة كيف تتحرز وجوه اخلطأ واملضرة‬
‫ كما ينبت‬،‫عابوا الشعر النابت على الركب واالبطني ومل يعلموا أن ذلك من رطوبة تنصب إىل هذه املواضع فينبت فيها الشعر‬
،‫العشب يف مستنقع املياه‬
Contemplate on the creation, how it protects the aspects of mistakes and harm, and comes
with the correct and the benefit. The old religious beliefs and their likes where they strived
in faulting the creation and the deliberation, faulted the growth of hair on the knees and the
armpits, and they did not know that, that is from the humidity hitting to these places, so the
hair would grow in these, just as the grass grows in the swampy water.
‫أفال ترى إىل هذه املواضع أسرت وأهيأ لقبول تلك الفضلة من غريها ؟ مث إن هذه تعد مما حيمل االنسان من مؤونة هذا البدن‬
،‫ ويكف عاديته‬،‫وتكاليفه ملا له يف ذلك من املصلحة فإن اهتمامه بتنظيف بدنه وأخذ ما يعلوه من الشعر مما يكسر به شرته‬
.‫ويشغله عن بعض ما خيرجه إليه الفراغ من االشر والبطالة‬
Do you not look at these places are more concealed and more facilitated for accepting that
refuse than others? Then, in these excess from that the human being carries from the
provisions of this body, and its encumberment to what, for him is an interest in that. So, it is
in his interest with cleanliness of his body to take from what is the top of the hair, from
what he breaks its violations with it, and restrains his habits, and pre-occupies him from
some of what would come out to him, being free from the evil and idleness.
‫ فإن هذه املواضع لو جعلت‬،‫تأمل الريق وما فيه من املنفعة فإنه جعل جيري جريانا دائما إىل الفم ليبل احللق واللهوات فال جيف‬
.‫ تشهد بذلك املشاهدة‬،‫ مث كان ال يستطيع أن يسيغ طعاما إذا مل يكن يف الفم بلة تنفذه‬،‫كذلك كان فيه هالك االنسان‬
Contemplate on the saliva and what is therein from the benefits, for it has been made to
flow a perpetual flow to the mouth, to lubricate the throat and the stomach so they do not
dry up. In these places, if it had not been like that, there would have been destruction of the
human beings. Then he would not have been able to chew the food, when there did not
happen to be any dampness in the mouth to implement it. You can witness that, watching.
‫ ولو يبست‬،‫ وقد جتري من هذه البلة إىل موضع آخر من املرة فيكون يف ذلك صالح تام لالنسان‬.‫وأعلم أن الرطوبة مطية الغذاء‬
،‫املرة هللك االنسان‬
And know that the wetness is a ride for the food, and it has flowed from this wetness to
another place from the bile, and there happens to be in that, the complete correctness for
the human being. And if the bile were to dry up the human being would be destroyed.
‫ لو كان بطن االنسان كهيئة القباء يفتحه الطبيب‬:‫ولقد قال قوم من جهلة املتكلمني وضعفة املتفلسفني بقلة التميز وقصور العلم‬
‫ ال يعرف‬،‫إذا شاء فيعاين ما فيه ويدخل يده فيعاا ما أراد عالجه أمل يكن أصلح من أن يكون مصمتا حمجوبا عن البصر واليد‬
‫ما فيه إال بدالالت غامضة كمثل النظر إىل البول وحس العرق وما أشبه ذلك مما يكثر فيه الغلط والشبهة حىت رمبا كان ذلك‬
.‫سببا للموت‬
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And a group has said, from the ignorant speakers, and weak philosophers due to the scarcity
of the discipline, and deficiency of the knowledge, ‘If the belly of the human being had been
in the shape of a robe, the physician could have opened it whenever he so desired, and he
could have witnessed what is in it, and insert his hand and treat whatever treatment he
wanted. Would it not have happened to be more correct that from it happening to be solid,
barred from the sight and the hand? No one can recognise what is in it except by the
ambiguous evidence, like the looking at the urine, and feeling the nerves, and what
resembles that, from what most of it is wrong, and doubtful, until sometimes that would be
the cause of death’.
‫ وكان‬،‫فلو علم هؤالء اجلهلة أن هذا لو كان هكذا كان أول ما فيه أنه كان يسقط عن االنسان الوجل من االمراض واملوت‬
،‫يستشعر البقاء ويغرت بالسالمة فيخرجه ذلك إىل العتو واالشر‬
If these ignoramuses knew that this, had it been like that, the first of what is in it, it would
have fallen from the human being, the feeling from the sickness and the death, and he
would feel safe for the remaining and stay with the safety. That would exit him to the
transgression and the evil.
‫ بل كان يفسد عليه‬،‫مث كانت الرطوبات اليت يف البطن ترتشح وتتحلب فيفسد على االنسان مقعده ومرقده وثياب بذلته وزينته‬
‫ فلو كان يف البطن فرج‬،‫ مث إن املعدة والكبد والفؤاد إمنا تفعل أفعاهلا باحلرارة الغريزية اليت جعلها اهلل حمتبسة يف اجلوف‬،‫عيشه‬
‫ينفتح حىت يصل البصر إىل رؤيته واليد إىل عالجه لوصل برد اهلواء إىل اجلوف فمازج احلرارة الغريزية وبطل عمل االحشاء فكان‬
.‫يف ذلك هالك االنسان‬
Then, that wetness (from the open stomach) which is in the belly would sprinkle and spill
over, spoiling upon the human being, his seat, and his abode, and his garments, and his
adornments, but it would spoil his life upon him. Then the stomach, and the liver, and the
heart, rather do their work with the innate (inherent) heat, which Allah azwj Made to be
withheld in the inside. If in the belly was a hole to be opened until the sight would arrive to
see it, and the hand to treat it, the cold air would arrive to the inside, and it would be mixed
with the innate heat, and invalidate the works of the guts, so in that would be the
destruction of the human being.
‫أفال ترى أن كل ما تذهب إليه االوهام سوى ما جاءت به اخللقة خطأ وخطل ؟‬
Do you not see that everything what the imaginations go to, besides what the creation has
come with, is a mistake and wrong?
‫فكريا مفضل يف االفعال اليت جعلت يف االنسان من الطعم والنوم واجلماع وما دبر فيها فإنه جعل لكل واحد منها يف الطباع‬
‫نفسه حمرك يقتضيه ويستحث به‬
Think, O Mufazzal, regarding the deeds, which had been made to be in the human beings,
from the meals, and the sleep, and the copulation, and whatever is conducted in these, for
it has been made for each one from these, in the nature of his self, a movement he fulfils,
and is induced by it.
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‫ والشبق يقتضي اجلماع‬،‫ والكرى تقتضي النوم الذي فيه راحة البدن وإمجام قواه‬،‫فاجلوع يقتضي الطعم الذي به حياة البدن وقوامه‬
،‫الذي فيه دوام النسل وبقاؤه‬
The hunger is fulfilled by the food by which is the life of the body and its strength; and the
slumber is fulfilled by the sleep wherein is rest of the body and the recuperation of its
forces; and the eroticism is fulfilled by the copulation in which is the perpetuity of the
lineage and its remaining.
‫ولو كان االنسان إمنا يصري إىل أكل الطعام ملعرفته حباجة بدنه إليه ومل جيد من طباعه شيئا يضطره إىل ذلك كان خليقا أن يتواىن‬
‫ كما حيتاج الواحد إىل الدواء بشئ مما يصلح ببدنه فيدافع به حىت يؤديه ذلك‬،‫عنه أحيانا بالتثقل والكسل حىت ينحل بدنه فيهلك‬
،‫إىل املرض واملوت‬
And if the human being had rather come to eating the food for recognising the needs of his
body to it, and did not find anything from his nature compelling him to that, he would be a
creature discouraged from it due to the heaviness and the laziness until his body slims and
he is destroyed, just as the one is needy to the medicine of something from what his body
would be correct, but he puts it off until that leads him to the sickness and death.
‫وكذلك لو كان إمنا يصري إىل النوم بالتفكر يف حاجته إىل راحة البدن وإمجام قواه كان عسى أن يتثاقل عن ذلك فيدمغه حىت‬
‫ فإن من الناس‬،‫ ولو كان إمنا يتحرك للجماع بالرغبة يف الولد كان غري بعيد أن يفرت عنه حىت يقل النسل أو ينقطع‬،‫ينهك بدنه‬
،‫من ال يرغب يف الولد وال حيفل به‬
And similar to that, if he was to come to the sleep with the thinking regarding his need to
rest the body and recuperate his strength, it is possible that he would be heavy from that,
so it would smite him until his body is exhausted; and if he were to move to the copulation
with the desire of having children, it would not be far that he would cool down from it until
the lineage would be little or be cut off, for, from the people there is one who does not
desire the children nor is he overwhelmed with it.
‫فانظر كيف جعل لكل واحد من هذه االفعال اليت هبا قوام االنسان وصالحه حمرك من نفس الطبع حيركه لذلك وحيدوه عليه‬
‫ وقوة ممسكة حتبس الطعام حىت تفعل فيه الطبيعة‬،‫ قوة جاذبة تقبل الغذاء وتورده على املعدة‬:‫واعلم أن يف االنسان قوى أربعا‬
‫ وقوة دافعة تدفعه وحتدر الثفل الفاضل بعد أخذ اهلاضمة‬،‫ وقوة هاضمة وهي اليت تطبخه وتستخرج صفوه وتبثه يف البدن‬،‫فعلها‬
،‫حاجتها‬
Look at how it has been made to be for each one from these deeds, that, by which is the
strength of the human being, and his correctness, moving from himself the nature, moving
him to that, and ushering him to it. And know that in the human being there are four forces
– a force of attraction accepting the food and supplying it to the stomach; and a holding
force withholding the food until nature does its work; and a force of digestion, and it is
which absorbs and brings out its clean and sends it in the body; and a driving force, driving
the heavy excess, after the digestion has taken its need.
Page 110 of 405

‫ و‬،‫ وما يف ذلك من التدبري واحلكمة‬،‫تفكر يف تقدير هذه القوى االربعة اليت يف البدن وأفعاهلا وتقديرها للحاجة إليها واالرب فيها‬
‫لوال اجلاذبة كيف يتحرك االنسان لطلب الغذاء اليت هبا قوام البدن ؟ ولوال املاسكة كيف كان يلبث الطعام يف اجلوف حىت هتضمه‬
‫املعدة ؟ ولوال اهلاضمة كيف كان ينطبخ حىت خيلص منه الصفو الذي يغذوا البدن ويسد خلله ؟ ولوال الدافعة كيف كان الثفل‬
‫الذي ختلفه اهلاضمة يندفع وخيرج أوال فأوال ؟‬
Think regarding the evaluation of these four forces which are in the body, and their words,
and their measurement for the need to these, and the purpose in these, and what is in that
from the arrangement and the Wisdom; and had it not been for the attraction, how would
the human being be move to seek the food by which his body can stand? And had it not
been for the holding, how would the food remain in the inside until the stomach digests it?
And had it not been for the digestion, how would it be absorbed until it is purified from it,
the clean which sustains the body and fills the void? And had it not been for the driving,
how would the weight which the digestion has left behind, be driven and exited or not
done?
‫أفال ترى كيف وكل اهلل سبحانه بلطيف صنعه وحسن تقديره هذه القوى بالبدن والقيام مبا فيه صالحه ؟ وسأمثل لك يف ذلك‬
،‫ وله فيها حشم وصبية وقوام موكلون بالدار‬،‫ إن البدن مبنزلة دار امللك‬:‫مثاال‬
Do you not see how Allahazwj, Glorious is Heazwj, has Allocated with the subtleness of Hisazwj
Making, and excellence of Hisazwj measurement, these forces with the body, and the
standing with what is therein from his correction? And, Iasws shall give you an example
regarding that: The body is at the status of the house of the king, and for it therein are
servants, and maids, and infrastructure allocated with the house.
،‫ وآخر لعالج ذلك وهتيئته وتفريقه‬،‫ وآخر لقبض ما يرد وخزنه إىل أن يعاا ويهيأ‬،‫فواحد القضاء حوائج احلشم وإيرادها عليهم‬
،‫ والدار هي البدن‬،‫ فامللك يف هذا هو اخلالق احلكيم ملك العاملني‬،‫وآخر لتنظيف ما يف الدار من االقذار و إخراجه منها‬
،‫ والقوام هي هذه القوي االربع‬،‫واحلشم هي االعضاء‬
So, one is for fulfilling the needs of the servants and its delivery to them; and the other is to
withhold whatever comes, and collect it until it is processed and prepared; and another is to
treat that and prepare it and disperse it; and another is to clean whatever rubbish is there in
the house and take it out from it. So, the king in (all) this, he is the Creator, the Wise, King of
the worlds, and the house is the body, and the servants, these are the body parts, and the
infrastructure, these are the four forces.
‫ وليس ما ذكرته من هذه القوى على اجلهة اليت‬،‫ولعلك ترى ذكرنا هذه القوى االربع وأفعاهلا بعد الذي وصفت فضال وتزدادا‬
‫ وذكرناها‬،‫ الهنم ذكروها على ما حيتاج إليه يف صناعة الطب وتصحيح االبدان‬،‫ وال قولنا فيه كقوهلم‬،‫ذكرت يف كتب االطباء‬
‫ كالذي أوضحته بالوصف الشايف واملثل املضروب من التدبري واحلكمة‬،‫على ما حيتاج يف صالح الدين وشفاء النفوس من الغي‬
.‫فيها‬
And perhaps you view that weasws mentioned these four forces and their works which Iasws
described as an extra and additional, and Iasws didn’t mention it from these forces upon the
Page 111 of 405

aspect which is mentioned in the books of the physicians, nor is our asws word like their word,
because they mention it upon what they are needy to in the workings of the medicine and
health of the bodies, and weasws mention these upon what he is needy to regarding the
health of the body, and healing of the souls from the error, like that which I asws clarified with
the description of the Healer, and the examples struck from the arrangement and the
Wisdom in it.
‫ أفرأيت لو نقص‬،‫ أعين الفكر والوهم والعقل واحلفظ وغري ذلك‬،‫تأمل يا مفضل هذه القوى اليت يف النفس وموقعها من االنسان‬
‫االنسان من هذه اخلالل احلفظ وحده كيف كانت تكون حاله ؟‬
Contemplate, O Mufazzal, on these powers which are in the self, and their locations from
the human being, Iasws mean the thinking, and the imagination, and the intellect, and the
memory and other than that. Do you see if the human being was deficient from these, the
process of memorising alone, how would his state happen to be?
‫ وما‬،‫ وما رأى وما مسع‬،‫ وما أخذه وما أعطى‬،‫وكم من خلل كان يدخل عليه يف اموره ومعاشه وجتاربه إذا مل حيفظ ما له وعليه‬
،‫ وما نفعه مما ضره‬،‫ ومل يذكر من أحسن إليه ممن أساء به‬،‫قال وما قيل له‬
And how many drawbacks would enter upon him in his affairs and his life and his
experiences, when he cannot memorise what is for him and against him, and what he takes
and what he gives, and what he sees and what he hears, and what he says and what is said
to him, and he does not remember the one who is good to him from the one who is evil
with him, and what benefits him from what harms him.
‫ وال يستطيع‬،‫ وال ينتفع بتجربة‬،‫ وال يعتقد دينا‬،‫ وال حيفظ علما ولو درسه عمره‬،‫مث كان ال يهتدي لطريق لو سلكه ما ال حيصى‬
‫ وكيف‬،‫ بل كان حقيقا أ ن ينسلخ من االنسانية أصال فانظر إىل النعمة على االنسان يف هذه اخلالل‬،‫أن يعترب شيئا على ما مضى‬
‫موقع الواحدة منها دون اجلميع ؟‬
Then he would not be guided to a path if he had travelled it what he cannot count, nor
memorise a knowledge and even if he has studied it his whole life, nor beliefs of a religion,
nor benefit from his experiences, nor be able to learn something upon what has passed.
But, in reality, he would be cut off from the humanity originally. Therefore, look at the
Favour upon the human being in these traits, and how to locate the one from these besides
all?
،‫ وال انقضت له حسرة‬،‫ فإنه لوال النسيان ملا سال أحد عن مصيبة‬،‫وأعظم من النعمة على االنسان يف احلفظ النعمة يف النسيان‬
،‫ وال فرتة من حاسد‬،‫ وال رجا غفلة من سلطان‬،‫ وال استمتع بشئ من متاع الدنيا مع تذكر اآلفات‬،‫وال مات له حقد‬
And greater than the Favour upon the human being regarding the memory, is the
forgetfulness, for had it not been for the forgetfulness, no one would have been inattentive
of his calamity, nor would the regret be terminated for him, nor would a grudge die for him,
nor would be enjoy with anything from the enjoyments of the world along with the
remembrance of the affliction, nor be hopeful of neglect from a ruling authority, nor would
then be an interval from an envier.
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‫ وجعل له يف كل منهما ضرب من املصلحة ؟ وما عسى‬،‫ ومها خمتلفان متضادان‬،‫أفال ترى كيف جعل يف االنسان احلفظ والنسيان‬
‫أن يقول الذين قسموا االشياء بني خالقني متضادين يف هذه االشياء املتضادة املتبائنة وقد تراها جتتمع على ما فيه الصالح‬
‫واملنفعة ؟‬
Do you not see how it has been made to be in the human being, the memorising, and the
forgetfulness, and these are both of different, opposites, and there has been made for in
each of these, a portion of interest? And what would they say, those who are dividing the
things between two opposing creators, regarding these opposite things being joined, and
you have seen these two gathered upon what therein is the interest and the benefits?
‫ أعين احلياء فلواله مل يقر‬،‫ العظيم غناؤه‬،‫ اجلليل قدره‬،‫انظر يا مفضل إىل ما خص به االنسان دون مجيع احليوان من هذا اخللق‬
‫ حىت أن كثريا من االمور‬،‫ ومل يتنكب القبيح يف شئ من االشياء‬،‫ ومل يتحر اجلميل‬،‫ ومل تقض احلوائج‬،‫ ومل يوف بالعدات‬،‫ضيف‬
‫املفرتضة أيضا‬
Look, O Mufazzal, at what the human being has been specialised with besides the entirety of
the animals from this creation. The Majestic has Determined it, and the Magnificent is its
formation, meaning the life. Had it not been it, a guest would not be entertained, and the
entrustments would not be paid, and the needs would not be fulfilled, and the adorable
would not be asked for, and the obnoxious would not be avoided in a thing from the things,
to the extent as many of the necessary matters as well.
‫ ومل يعف عن فاحشة أفال‬،‫ ومل يؤد أمانة‬،‫ ومل يصل ذا رحم‬،‫ فإن من الناس من لوال احلياء مل يرع حق والديه‬،‫إمنا يفعل للحياء‬
‫ترى كيف ويف لالنسان مجيع اخلالل اليت فيها صالحه ومتام أمره ؟‬
But rather, he does it for the life for, from the people there is one who, had it not been for
the living would not see the right of the wergild, and would not help the ones with
relationships, and would not pay back an entrustment, and would not absolve (liberate)
himself from immoralities. Do you not see how it has been fulfilled for the human beings,
the entirety of the traits in which are his interests, and completion of his life?
‫ ونتيجة‬،‫ وما خيطر بقلبه‬،‫تأمل يا مفضل ما أنعم اهلل تقدست أمساؤه به على االنسان من هذا النطق الذي يعرب به عما يف ضمريه‬
‫ وال تفهم عن خمرب‬،‫ ولوال ذلك كان مبنزلة البهائم املهملة اليت ال خترب عن نفسها بشئ‬،‫ وبه يفهم عن غريه ما يف نفسه‬،‫فكره‬
،‫شيئا‬
Contemplate, O Mufazzal, what Allahazwj, Holy are Hisazwj Names, has Favoured upon the
human being with, from this pronunciation which he expresses of what is in his conscience,
and what he notices with his heart, and the result of his thoughts, and by it he understands
about others what is within himself, and had it not been that, he would be at the status of
the neglected beasts which are not informed about their own selves with anything, nor do
they understand anything about the informer.
Page 113 of 405

‫ وهبا حيفظ‬،‫ وهبا ختلد الكتب يف العلوم واآلداب وغريها‬،‫ وأخبار الباقني لآلتني‬،‫وكذلك الكتابة الىت هبا تقيد أخبار املاضني للباقني‬
،‫االنسان ذكر ما جيري بينه وبني غريه من املعامالت واحلساب‬
And similar to that is the writing by which you observe the news of the past for the
remaining ones, and the news of the remaining ones for the two, and by it the books are
eternal in the knowledge, and the education and other such things, and by it the human
being preserves the mention of what has flowed between him and others from the dealings
and the accounting.
‫ وعظم ما يدخل‬،‫ وضاعت اآلداب‬،‫ ودرست العلوم‬،‫ وأخبار الغائبني عن اوطاهنم‬،‫ولواله النقطع أ خبار بعض االزمنة عن بعض‬
،‫ وما روي هلم مما ال يسعهم جهله‬،‫ وما حيتاجون إىل النظر فيه من أمر دينهم‬،‫على الناس من اخللل يف امورهم ومعامالهتم‬
And had it not been for it (writing), the news of some of the eras would be cut off from
some, and the news of the ones absent from their homelands, and obliteration (destruction)
of the knowledges, and the literature would be lost, and it would be grievous what would
enter upon the people from the disturbances in their matters and their dealings and what
they would be needy to the looking into from the matters of their Religion, and what is
reported to them from what there is no leeway for them of its ignorance.
‫ وكذلك الكالم إمنا هو شئ‬،‫ وليست مما اعطيه االنسان من خلقه وطباعه‬،‫ولعلك تظن أهنا مما خيلص إليه باحليلة والفطنة‬
‫ وكذلك الكتابة ككتابة العريب والسرياين‬،‫ وهلذا صار خيتلف يف االمم املختلفة بألسن خمتلفة‬،‫يصطلح عليه الناس فيجرى بينهم‬
،‫والعرباين والرومي وغريها من سائر الكتابة اليت هي متفرقة يف االمم‬
And perhaps you think that it is from what you can conclude to with the means and the
wisdom, and it isn’t from what is Given to the human being from his creation and his nature.
And similar to that is the speech, but rather it is something the people are agreeable upon.
So, it flowed between them, and for this it became different in the different communities
with the different tongues (languages). And similar to that is the writing like the writing of
Arabic, and Assyrian, and Hebrew, and Roman, and others from the rest of the writings
which it different in the communities.
‫ إن االنسان وان كان له يف االمرين مجيعا فعل أو حيلة‬:‫ فيقال ملن ادعى ذلك‬،‫إمنا اصطلحوا عليها كما اصطلحوا على الكالم‬
‫فإن الشئ الذي يبلغ به ذلك الفعل واحليلة عطية وهبة من اهلل عزوجل يف خلقه فإنه لو مل يكن له لسان مهيؤ للكالم وذهن‬
،‫ ولو مل يكن له كف مهياة وأصابع للكتابة مل يكن ليكتب أبدا‬،‫يهتدي به لالمور مل يكن ليتكلم أبدا‬
But rather, they are as agreeable upon it as they are agreeable upon the speech, so it is said
to the one who claims that, the human being, and if there were two matters for him
together, be it a deed or a means, so the thing which he can reach that deed and the means
with is a Present, a Gift from Allahazwj Mighty and Majestic among Hisazwj creatures. So, if
there did not happen to be a tongue for him prepared for the speech, and a mind to be
guided with for the affairs, he would not happen to speak, ever; and if there did not happen
to be for him a wrist and fingers prepared for the writing, he would not happen to write,
ever!
Page 114 of 405

‫ فمن شكر اثيب‬،‫ فأصل ذلك فطرة الباري عزوجل وما تفضل به على خلقه‬،‫وا عترب ذلك من البهائم اليت ال كالم هلا وال كتابة‬
.‫ومن كفر فإن اهلل غين عن العاملني‬
And consider that from the animal who does not have the speech for it nor a writing. So, the
origin of that is the nature by the Creator Mighty and Majestic, and what he has been
merited with over Hisazwj creatures. So, the one who thanks, is affirmed, and one who
commits Kufr, then Allahazwj is needless of the worlds.
‫ فمما فيه صالح دينه معرفة‬،‫ذكر يا مفضل فيما اعطي االنسان علمه وما منع فإنه اعطي علم مجيع ما فيه صالح دينه ودنياه‬
‫ وأداء‬،‫ ومعرفة الواجب عليه من العدل على الناس كافة وبر الوالدين‬،‫اخلالق تبارك وتعاىل بالدالئل والشواهد القائمة يف اخللق‬
،‫ وأشباه ذلك مما قد توجد معرفته واالقرار واالعرتاف به يف الطبع والفطرة من كل امة موافقة أو خمالفة‬،‫ ومواساة أهل اخللة‬،‫االمانة‬
Remember, O Mufazzal! Among what the human being has been Given is his knowledge and
what is Forbidden, and he has been Given the knowledge of the entirety of whatever
wherein is the correction of his Religion and his world. So, from what is correct for his
Religion is the recognition of the Creator Blessed and Exalted, with the evidences, and the
existing signs in the creation, and recognition of the Obligations upon him from the justice
upon the people altogether, and righteousness with the parents, and giving the
entrustments, and comforting the lonely people, and the like of that, from what you would
find Hisazwj recognition, and the acceptance, and the acknowledgment with Him azwj in the
habits and nature of every community, be it harmonious or different.
‫ ومعرفة‬،‫ واستنباط املياه‬،‫ واقتناء االغنام واالنعام‬،‫ واستخراج االرضني‬،‫وكذلك اعطي علم ما فيه صالح دنياه كالزراعة والغراس‬
،‫ وركوب السفن والغوص يف البحر‬،‫ واملعادن اليت يستخرج منها أنواع اجلواهر‬،‫العقاقري اليت يستشفى هبا من ضروب االسقام‬
‫ و غري ذلك مما يطول شرحه‬،‫ ووجوه املتاجر واملكاسب‬،‫ والتصرف يف الصناعات‬،‫وضروب احليل يف صيد الوحش والطري واحليتان‬
،‫ويكثر تعداده مما فيه صالح أمره يف هذه الدار‬
And similar to that is the Gift of knowledge what is therein from the correction of his world,
like the planting and the sowing and the ploughing of the land, and the acquisition of the
sheep and the cattle, and the development of the waters, and the recognition of the
medicines which can be cured with when ones hit by the sickness, and the mines from
which the variety of the gems are extracted, and sailing the ship and the diving in the ocean,
and striking the tricks in hunting the wild animals, and the birds, and the fishes, and the
working in the industries, and variety of the trades and the earnings, and other than that
from what would prolong his life and increase his numbers from what wherein is the
correction of his life in this house (world).
‫ كعلم الغيب وما هو كائن وبعض‬،‫ ومنع ما سوى ذلك مما ليس يف شأنه وال طاقته أن يعلم‬،‫فاعطي علم ما يصلح به دينه ودنياه‬
‫ما قد كان أيضا كعلم ما فوق السماء وما حتت االرض وما يف جلج البحار وأقطار العامل وما يف قلوب الناس وما يف االرحام‬
،‫وأشباه هذا مما حجب على الناس علمه‬
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So, he is Given knowledge on what he can correct his Religion and his world with it, and has
been Prevented from what is besides that, from what isn’t in his occupation, nor his
strength that he knows, like knowledge of the unseen and what would be coming into
existence, and some of what has happened as well, like the knowledge of what is above the
sky, and what is beneath the ground, and what is in the waves of the sea, and the horizons
of the universe, and what is in the hearts of the people, and what is in the wombs, and the
likes of this from the knowledge of what is veiled upon the people.
،‫وقد ادعت طائفة من الناس هذه االمور فأبطل دعواهم ما بني من خطائهم فيما يقضون عليه وحيكمون به فيما ادعوا علمه‬
‫ وكال االمرين‬،‫ وحجب عنه ما سوى ذلك ليعرف قدره ونقصه‬،‫فانظر كيف اعطي االنسان علم مجيع ما حيتاج إليه لدينه ودنياه‬
.‫فيهما صالحه‬
And a group of the people had claimed these matters, so it invalidated their calls what is
between from their errors regarding what they judged against, and are being judged with,
regarding the knowledge of what they claimed. Therefore, look how the human being has
been Given the knowledge of the entirety of which he is needy to for his Religion and his
world, and it is veiled from him what is besides that, for him to recognise his worth and his
faults, and both the matters in what is his interest.
‫تأمل اآلن يا مفضل ما سرت عن االنسان علمه من مدة حياته فإنه لو عرف مقدار عمره وكان قصري العمر مل يتهنأ بالعيش مع‬
‫ بل كان يكون مبنزلة من قد فىن ماله أو قارب الفناء فقد استشعر الفقر والوجل من فناء ماله‬،‫ترقب املوت وتوقعه لوقت قد عرفه‬
،‫وخوف الفقر‬
Contemplate now, O Mufazzal, from the knowledge of what is veiled from the human being,
from the term of his life-span, for he, if he had known his age, and he was of a short life-
span, he would not be welcoming with the life being so close to the death, and his
expectation of the time he had known. But, he would be at the status of the one whose
wealth has perished, or near to the perishing, so he begun to feel the poverty and the grief
from the perishing of his wealth and the fear of poverty.
‫على أن الذي يدخل على االنسان من فناء العمر أعظم مما يدخل عليه من فناء املال الن من يقل ماله يأمل أن يستخلف منه‬
‫ مث عرف ذلك وثق بالبقاء واهنمك يف‬،‫ ومن أيقن بفناء العمر استحكم عليه اليأس وإن كان طويل العمر‬،‫فيسكن إىل ذلك‬
.‫ وهذا مذهب ال يرضاه اهلل من عباده وال يقبله‬،‫ على أنه يبلغ من ذلك شهوته مث يتوب يف آخر عمره‬،‫اللذات واملعاصي وعمل‬
On top of that is, that which enters upon the human being from the perishing of the age is
more grievous than what enters upon him from the perishing of the wealth, because the
one who is of little wealth, things that there can be a replacement of it, and he is tranquil to
that, but one who is certain of the perishing of the life, the despair would take a position
upon him, and even if he was of a long life. Then he would recognise that and he would grab
on with the remaining (in the world), and he would engage in the pleasures and the acts of
disobedience and (such) deeds. On top of that he would reach from that desires of his, then
repent at the end of his life-span, and this is a doctrine which Allahazwj is not Pleased with
from Hisazwj servants, nor would Heazwj Accept it.
Page 116 of 405

‫ ومل حيل عندك حمل العبد الصاحل‬،‫أال ترى لو أن عبدا لك عمل على أنه يسخطك سنة ويرضيك يوما أو شهرا مل تقبل ذلك منه‬
.‫دون أن يضمر طاعتك ونصحك يف كل االمور ويف كل االوقات عى تصرف احلاالت‬
Do you not see, if a servant of yours were to work upon that he would anger you for a year,
and please you for a day, or a month, you would not accept that from him, and he would
not be placed in your presence at the place of the righteous servant, besides that, he would
harbour your obedience and your advice in all matters and during all times on the conduct
of the situations.
‫ إن ذلك شئ يكون من االنسان لغلبة‬:‫ أو ليس قد يقيم االنسان على املعصية حينا مث يتوب فتقبل توبته ؟ قلنا‬:‫فإن قلت‬
،‫الشهوات وتركه خمالفته ا من غري أن يقدرها يف نفسه ويبين عليه أمره فيصفح اهلل عنه ويتفضل عليه باملغفرة‬
So, if you were to say, ‘Or isn’t it the case that the human being stays upon the disobedience
for a while, then repents, so his repentance is Accepted?’ We asws say: ‘That is something
which would happen from the human being due to being overcome by the desires and his
neglecting opposing it, from other than being able upon in within himself, and he builds his
life upon it, so Allahazwj Excuses him from it, and Merits upon him with the Forgiveness.
‫فأما من قدر أمره على أن يعصي ما بدا له مث يتوب آخر ذلك فإمنا حياول خديعة من ال خيادع بأن يتسلف التلذذ يف العاجل‬
‫ والنه ال يفي مبا يعد من ذلك فان النزوع من الرتفه والتلذذ ومعاناة التوبة والسيما عند الكرب‬،‫ويعد وميين نفسه التوبة يف اآلجل‬
،‫ وال يؤمن على االنسان مع مدافعته بالتوبة أن يرهقه املوت فيخرج من الدنيا غري تائب‬،‫وضعف البدن أمر صعب‬
As for one who determines his age upon that he would disobey whatever comes to him,
then he would repent at the end of that, so rather he tries to deceive Oneazwj Who cannot
be deceived, by that the immediate pleasures would be fulfilled, and he would leave and
prevent his self the repentance in the future, and because he does not fulfil with what he
leaves from that, the tendency of the luxury and the pleasure, and the suffering of the
repentance, and there is no limit in the old after and weakness of the body, it is a difficult
matter, nor it is safe upon the human being with the defence of the repentance, that the
death could overwhelm him, and he would exit from the world without having repented.
‫كما قد يكون على الواحد دين إىل أجل وقد يقدر على قضائه فال يزال يدافع بذلك حىت حيل االجل وقد نفد املال فيبقى الدين‬
‫ فكان خري االشياء لالنسان أن يسرت عنه مبلغ عمره فيكون طول عمره يرتقب املوت فيرتك املعاصي ويؤثر العمل‬،‫قائما عليه‬
.‫الصاحل‬
It is like one upon whom is a debt for the near term, and he has ability upon fulfilling it, be
he does not cease to postpone with until the next term, and the wealth has depleted, so the
debt remains standing upon him. So, the best of the things for the human being would be
that Heazwj Veils from him the age of his life-span, and the prolongation of his life awaiting
the death, and he would avoid the acts of disobedience and he would prefer the righteous
deeds.
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‫ إن‬:‫ قلنا‬،‫ وها هو اآلن قد سرت عنه مقدار حياته وصار يرتقب املوت يف كل ساعة يقارف الفواحش وينتهك احملارم‬:‫فإن قلت‬
‫ فإن كان االنسان مع ذلك ال يرعوي وال ينصرف عن املساوي فإمنا‬،‫وجه التدبري يف هذا الباب هو الذي جرى عليه االمر فيه‬
،‫ذلك من مرحه ومن قساوة قلبه ال من خطأ يف التدبري‬
So, if you were to say, ‘And here, now the measurement of his life-span is veiled from him,
and he has become awaiting the death during all times, committing the immoralities and
violating the sanctity’. Weasws say: ‘An aspect of the Providence in this chapter, it is which
flows upon him, the Command regarding him. So, if the human being, along with that does
not refrain and does not turn away from the evil action, so rather that is from his happiness
and from the hardness of his heart, not from an error in his arrangement.
‫كما أن الطبيب قد يصف للمريض ما ينتفع به فإن كان املريض خمالفا لقول الطبيب ال يعمل مبا يأمره وال ينتهي عما ينهاه عنه‬
،‫مل ينتفع بصفته ومل يكن االساءة يف ذلك للطبيب بل للمريض حيث مل يقبل منه‬
(It is) just as the physician who has prescribed for the patient what he would benefit with,
but if the patient opposes the word of the physician, not acting by what he had instructed
him, nor refraining from what he had forbidden him from, he would not benefit with his
prescription, and it would not happen to be the damage in that for the physician, but it
would be for the patient, where he did not accept from him.
‫ولئن كان االنسان مع ترقبه للموت كل ساعة ال ميتنع عن املعاصي فإنه لو وثق بطول البقاء كان أحرى بأن خيرج إىل الكبائر‬
،‫ فرتقب املوت على كل حال خري له من الثقة بالبقاء‬،‫الفظيعة‬
And if the human being, along with waiting for the death all the time, does not refrain from
the acts of disobedience, then if he had been documented with the length of the remaining,
would be free with going out to the terrible major sins. Thus, awaiting the death upon all
states is better for him than the confidence with the remaining (alive).
‫ وينزعون عن املعاصي‬،‫مث إن ترقب املوت وإن كان صنف من الناس يلهون عنه وال يتعظون به فقد يتعظ به صنف آخر منهم‬
‫ فلم يكن من العدل أن حيرم هؤالء‬،‫ وجيودون باالموال والعقائل النفيسة يف الصدقة على الفقراء واملساكني‬،‫ويؤثرون العمل الصاحل‬
.‫االنتفاع هبذه اخلصلة لتضييع اولئك حظهم منها‬
Then, if he awaits the death, and even if a type of the people take it easy from it and are not
caring about it, and another type from them cares about it, and they are removed from the
disobedience and are preferring the righteous deeds, and are being generous with the
wealth, and the wise souls are giving the charity upon the poor and the needy. It would not
happen to be from the justice if they are deprived the benefits of these characteristics, to
waste those, their share from it.
‫ ولو‬،‫فكر يا مفضل يف االحالم كيف دبر االمر فيها فمزج صادقها بكاذهبا فإهنا لو كانت كلها تصدق لكان الناس كلهم أنبياء‬
‫ فصارت تصدق أحيانا فينتفع هبا الناس يف مصلحة يهتدي‬،‫كانت كلها تكذب مل يكن فيها منفعة بل كانت فضال ال معىن له‬
.‫ وتكذب كثريا لئال يعتمد عليها كل االعتماد‬،‫ أو مضرة يتحذر منها‬،‫هلا‬
Page 118 of 405

Think, O Mufazzal, regarding the dreams, how the matters are managed in these. The
truthful of these (dreams) are mixed with its false. If all of these had been true, all of the
people would have been Prophetsas; and if all of these (dreams) had been false, there would
not have been any benefit, but these would have been excess with no meaning for it.
Sometimes there are true, and the people benefit by these in the interest of being guided to
these, or a harm they could be cautious from, and most are false, lest relying ones relying
with all the reliance.
،‫ واخلشب للسفن وغريها‬،‫ واحلديد للصناعات‬،‫ فالرتاب للبناء‬،‫فكر يف هذه االشياء اليت تراها موجودة معدة يف العامل من مأرهبم‬
،‫ والثمار للتفكه‬،‫ واحلبوب للغذاء‬،‫ واجلوهر للذخرية‬،‫ والذهب والفضة للمعاملة‬،‫ والنحاس لالواين‬،‫واحلجارة لالرحاء وغريها‬
،‫ والرمل لالرض‬،‫ والرماد للكلس‬،‫ واحلطب للتوقد‬،‫ والدواب للحمولة‬،‫ واالدوية للتصحيح‬،‫ والطيب للتلذذ‬،‫واللحم للمأكل‬
Think, regarding these things, which you see existing in the universe, from their purpose.
The soil is for the building, and the iron is for the manufacturing, and the wood is for the
ship and other such things, and the stones are for the grinding and other such things, and
the brass is for the utensils, and the gold and silver are for the dealings, and the gems are
for the hoarding treasures, and the grains are for the provisions, and the fruits are for the
enjoyment, and the meat is for the consuming, and the perfume is for the pleasure, and the
medicines are for the health, and the animal are for the carrying loads, and the firewood is
for the igniting, and the ash is for the lime, and the sand is for the ground.
‫ أرأيت لو أن داخال دخل دارا فنظر إىل خزائن مملوة من كل ما حيتاج إليه الناس‬،‫وكم عسى أن حيص ي احملصي من هذا وشبهه‬
‫ورأى كل ما فيها جمموعا معدا السباب معروفة لكان يتوهم أن مثل هذا يكون باالمهال ومن غري عمد ؟ فكيف يستجيز قائل أن‬
.‫يقول هذا يف العامل وما اعد فيه من هذه االشياء‬
And how many can the counter count from these, and the likes of it. Do you see, if a comer
were to enter a house and he looks at the treasures filled, from all what the people could be
needy to, and he sees that all what is therein is gathered, prepared for known reasons,
would he imagine that the like of this would happen with the chaos (without planning), and
from without a deliberation? So, how can a speaker have the audacity to be saying this
regarding the world, and whatever has been prepared in it from these things?
‫ وخلق‬،‫ وكلف طحنه وعجنه وخبزه‬،‫اعترب يا مفضل بأشياء خلقت ملأرب االنسان وما فيها من التدبري فإنه خلق له احلب لطعامه‬
‫ وخلقت له العقاقري الدويته‬،‫ وخلق له الشجر فكلف غرسها وسقيها والقيام عليها‬،‫له الوبر لكسوته فكلف ندفه وغزله ونسجه‬
،‫ وكذلك جتد سائر االشياء على هذا املثال‬،‫فكلف لقطها وخلطها وصنعها‬
Consider, O Mufazzal, the things, which are created for the purpose of the human beings,
and what is therein from the arrangement, for the grain is Created for him for his food, and
he is encumbered with the grinding, and the kneading, and the baking. And the fur is
Created for him for his clothing, and he is encumbered with its combing, and its spinning,
and its weaving. And the tree is Created for him, and he is encumbered with planting it, and
irrigating it, and the looking after it. And the medication has been Created for him for his
cures, and he is encumbered with clipping it, and mixing it, and making it. And similar to
that, you will find the rest of the things to be upon this example.
Page 119 of 405

‫فانظر كيف كفي اخللقة اليت مل يكن عنده فيها حيلة وترك عليه يف كل شئ من االشياء موضع عمل وحركة ملا له يف ذلك من‬
‫ ولبلغ به كذلك إىل‬،‫ النه لو كفي هذا كله حىت ال يكون له يف االشياء موضع شغل وعمل ملا محلته االرض أشرا وبطرا‬،‫الصالح‬
،‫أن يتعاطي امورا فيها تلف نفسه‬
So, look at how the creation sufficed that which does not happen to be with him, wherein is
a means, and he is left upon it regarding all things from the things, a place of work, and
movement to what there is for him an interest in that, because if he had been sufficed with
all of it to the extent that there does not happen to be for him regarding the things, a place
of occupation and work, the earth would be carrying him as being evil and boastful, and he
would reach with it like that up to he would deal with things that damage himself.
‫ أال ترى لو أن امرءا نزل بقوم فأقام حينا بلغ مجيع ما‬،‫ولو كفي الناس كل ما حيتاجون إليه ملا هتنؤوا بالعيش وال وجدوا له لذة‬
‫حيتاج إليه من مطعم و مشرب وخدمة لتربم بالفراغ ونازعته نفسه إىل التشاغل بشئ ؟ فكيف لو كان طول عمره مكفيا ال حيتاج‬
‫إىل شئ ؟‬
And if the people had been sufficed with all what they are needy to, they would not be
happy to live not would they find any pleasure for it. Do you not see, if a man were to be a
guest of a people, and stays, they would deliver to him the entirety of what he is needy to,
from food and drink and service, he would be upset with the free time and remove himself
to be occupied with something? So how would it be for the length of his life he is suffice and
not be needy to anything?
‫وكان من صواب التدبري يف هذه االشياء اليت خلقت لالنسان أن جعل له فيها موضع شغل لكيال تربمه البطالة ولتكفه عن‬
.‫تعاطي ما ال يناله وال خري فيه إن ناله‬
And it would be from the correct arrangement in these things which are Created for the
human beings that there should be made for him a place of occupation, lest his free time
does not end and he will refrain from doing harm of what he cannot get, and there is no
good in it if he does get it.
‫ فإن حاجة االنسان إيل املاء أشد من‬،‫ فانظر كيف دبر االمر فيهما‬،‫واعلم يا مفضل أن رأس معاش االنسان وحياته اخلبز واملاء‬
،‫ وذلك أن صربه على اجلوع أكثر من صربه على العطش‬،‫حاجته إىل اخلبز‬
And know, O Mufazzal, that the head of the live of the livelihood of the human being and his
life is the bread and the water, therefore look at the arrangement of the matter regarding
these two, for the need of the human being to the water is more intense than his need to
the bread, and that is because he can be patient upon the hunger more than he can be
patient upon the thirst.
،‫ النه حيتاج إليه لشربه ووضوئه وغسله وغسل ثيابه وسقي أنعامه وزرعه‬،‫والذي حيتاج إليه من املاء أكثر مما حيتاج إليه من اخلبز‬
‫ وجعل اخلبز متعذرا ال ينال إال باحليلة واحلركة ليكون‬،‫فجعل املاء مبذوال ال يشرتى لتسقط عن االنسان املؤونة يف طلبه وتكلفه‬
،‫لالنسان يف ذلك شغل يكفه عما خيرجه إليه الفراغ من االشر والعبث‬
Page 120 of 405

By that which he is needy to the water is more than what he is needy to the bread, because
he is needy to it for his drinking, and his ablution, and his bathing, and washing his clothes,
and quenching his cattle and his plantation. Thus, the water is made to be offered (free), not
bought (neither sold), to drop the provision from the human being in his seeking it and
being encumbered for it; and (to make) the bread is made to be unreachable. It cannot be
attained except by the means and the movement to happen for the human being, an
occupation in that sufficing him from what would come out to him, being free from the evil
and the absurdity.
‫أال ترى أن الصيب يدفع إىل املؤدب وهو طفل مل يكمل ذاته للتعليم كل ذلك ليشتغل عن اللعب والعبث اللذين رمبا جنيا عليه‬
‫ وهكذا االنسان لو خال من الشغل خلرج من االشر والعبث والبطر إىل ما يعظم ضرره عليه وعلى من‬،‫وعلى أهله املكروه العظيم‬
.‫ واعترب ذلك مبن نشأ يف اجلدة ورفاهية العيش والرتفه والكفاية وما خيرجه ذلك إليه‬،‫قرب منه‬
Do you not see that the child is handed over to the teacher, and he is a child, not perfect in
his self for the learning all that being too pre-occupied from the playing and the frivolities,
those sometimes are a problem upon him and upon his family, being a great dislike. And like
this is the human being, if he was empty from the occupation, to come out from the evil,
and the frivolities, and the boasting to what is a great harm upon him and upon the ones
near to him. And consider that with one who grows up in the novelty and the well-being and
luxury of whatever that brings to him.
‫اعترب مل ال يتشابه الناس واحد باآلخر كما يتشابه الوحوش والطري وغري ذلك ؟ فإنك ترى السرب من الظباء والقطا تتشابه حىت‬
،‫ وترى الناس خمتلفة صورهم وخلقهم حىت ال يكاد إثنان منهم جيتمعان يف صفة واحدة‬،‫ال يفرق بني واحد منها وبني االخرى‬
Consider how the people do not resemble one with another, just as the resemblance of the
wild animals, and the birds, and other than that? You can see a flock of the antelopes and
the cats resembling until there is no difference between one from these and the other. And
you see the people being of difference faces and bodies until almost two of them cannot be
gathering in on quality.
‫والعلة يف ذلك أن الناس حمتاجون إىل أن يتعارفوا بأعياهنم وحالهم ملا جيري بينهم من املعامالت وليس جيري بني البهائم مثل‬
‫ وليس كذلك االنسان‬،‫ أال ترى أن التشابه يف الطري والوحش ال يضرمها شيئا‬،‫ذلك فيح تاج إىل معرفة كل واحد منها بعينه وحليته‬
‫فإنه رمبا تشابه التوأمان تشاهبا شديدا فتعظم املؤونة على الناس يف معاملتهما حىت يعطى أحدمها باآلخر ويؤخذ أحدمها بذنب‬
،‫ وقد حيدث مثل هذا يف تشابه االشياء فضال عن تشابه الصورة‬،‫اآلخر‬
And the reason in that is that the people are needy to recognise each other with their eyes
and their garments for what flows between them from the dealing, and it doesn’t flow
between the animals like that. So, he (the human being) is needy to recognise each one
from them with his eyes and his shape. Do you not see that the resemblance in the birds
and the wild animal do not harm them of anything? And it isn’t like that for the human
being, for he, sometimes the twins resemble each other a lot, so the people need to be
better equipped in dealing with them, until one of them is taken for the other, and one of
them is seized for the sins of the other, and the like of this has occurred in the resemblances
of the things as well as the image similarity.
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‫فمن لطف لعباده هبذه الدقائق اليت ال تكاد ختطر بالبال حىت وقف هبا على الصواب إال من وسعت رمحته كل شئ ؟ لو رأيت‬
‫ إن هذا ظهر ههنا من تلقاء نفسه مل يصنعه صانع أكنت تقبل ذلك ؟ بل‬:‫متثال االنسان مصورا على حائط فقال لك قائل‬
‫كنت تستهزئ به فكيف تنكر هذا يف متثال مصور مجاد وال تنكر يف االنسان احلي الناطق ؟‬
So, Who is the Oneazwj Subtle with Hisazwj servants with these intricacies, which do not even
come to might, and Pauses with these upon the correct, except One azwj of Capacious Mercy
on all things? If you were to see a sculpted statue of the human being standing upon a wall,
and a speaker says to you, ‘This appeared over here from itself, a maker did not make it, will
you accept that? But you will mock with him. So, how can you deny this in the inanimate
sculpted statue, and you do not deny in the living, speaking human being?
‫ بل تنتهي إىل غاية من النمو مث تقف وال تتجاوزها لوال التدبري يف ذلك ؟ فإن‬،‫مل صارت أبدان احليوان وهي تغتذي أبدا ال تنمي‬
‫ وصارت تنمي حىت‬،‫من تدبري احلكيم فيها أن يكون أبدان كل صنف منها على مقدار معلوم غري متفاوت يف الكبري والصغري‬
،‫تصل إىل غايتها مث يقف مث ال يزيد والغذاء مع ذلك دائم ال ينقطع‬
Why did the bodies of the animal come to be nourished for ever, and not nourishing (other
animals), but, it ends up at the peak of the growth, then it stops and does not exceed it, if
there was not arrangement in that? In the arrangement of the Wise in it is that there
happen to be bodies of every type from these upon a known measurement, apart from the
differences in the old and young, and it come to be at a growth until it reaches to its peak
(most), then it stops, then it does not exceed, and the provision with that is perpetual, not
cut off.
‫ مل صارت أجسام االنس‬،‫ولو كانت تنمي منوا دائما لعظمت أبداهنا واشتبهت مقاديرها حىت ال يكون لشئ منها حد يعرف‬
‫خاصة تثقل عن احلركة واملشي وجيفو عن الصناعات اللطيفة إال لتعظيم املؤونة فيما حيتاج إليه الناس للملبس واملضجع والتكفني‬
،‫وغري ذلك‬
And if they had developed a permanent growth, their bodies would have grown larger and
their measurements would have been obscured to the extent that there would not have
happened to be for anything from these, a limit you could recognise. The bodies of the
human beings did not become especially heavy from the moving, and the walking, and they
look nice of the making, except for maximising the provision the people would be needy to,
for the clothing and the mantle, and the stitching, and other than that.
‫لو كان االنسان ال يصيبه أمل وال وجع مب كان يرتدع عن الفواحش ويتواضع هلل ويتعطف على الناس؟ أما ترى االنسان إذا عرض‬
‫له وجع خضع واستكان ورغب إىل ربه يف العافية وبسط يديه بالصدقة ؟ ولو كان ال يأمل من الضرب مب كان السلطان يعاقب‬
‫الدعار ويذل العصاة املردة ؟ ومب كان الصبيان يتعلمون العلوم والصناعات ؟ ومب كان العبيد يذلون الرباهبم ويذعنون لطاعتهم ؟‬
If the human being was such that he would neither be hit by the aches and the pains, by
what would he be deterred from the immoralities and humbling to Allah azwj, and be king
upon the people? Do you not see the human being when an ache is presented to him, he
would succumb and be hopeful to his Lordazwj regarding the wellbeing and extend his hand
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with the charity? And if he would not be pained from the strike, by what would the ruling
authority punish the obscenities and disgrace the rebellious apostates? And by what would
the children learn the knowledges and the manufacturing? And by what would the slaves be
abased to their masters and submit to their obedience?
‫ لو مل يولد من احليوان إال‬،‫ واملانوية الذين أنكروا االمل والوجع‬،‫أفليس هذا توبيخ البن أيب العوجاء وذويه اللذين جحدوا التدبري‬
‫ وباد مع ذلك أجناس احليوان ؟ فصار بعض االوالد يأيت ذكورا و بعضها يأيت‬،‫ذكر فقط أو اناث فقط أمل يكن النسل منقطعا‬
.‫اناثا ليدوم التناسل وال ينقطع‬
Isn’t this a rebuke to Ibn Abu Al-Awja and his family, those who are rejecting the (Divine)
arrangement, and the old religious beliefs of those who are denying the pains and the
aches, if there were not born from the animals except for males only, or females only,
wouldn’t the lineages be cut off, and afterwards the races of the animals? Therefore, some
of the children came to be males, and some of them came as female for the perpetuity of
the lineages not being cut-off.
‫مل صار الرجل واملرأة إذا أدركا نبتت هلما العانة مث نبتت اللحية للرجل وختلفت عن املرأة لوال التدبري يف ذلك ؟ فإنه ملا جعل اهلل‬
،‫تبارك وتعاىل الرجل قيما ورقيبا على املرأة وجعل املرأة عرسا وخوال للرجل أعطى الرجل اللحية ملا له من العزة واجلاللة واهليبة‬
،‫ومنعها املرأة لتبقى هلا نضارة الوجه والبهجة اليت تشاكل املفاكهة واملضاجعة‬
Why did the man and the woman become such, when they are adults, the pubic hair grows
for them, then the beard grows for the man, and is different from the woman, if there was
not arrangement in that? It is so, when Allahazwj Blessed and Exalted Made the man as a
custodian and a watcher upon the woman, and Made the woman as a bride and a comfort
for the man, Gave the man the beard what would be the honour for him and the majesty
and the prestige, and Prevented it from the woman for there to remain for her the
freshness of the face, and glory which is similar to the fruits and (for) the love making.
‫أفال ترى اخللقة كيف يأيت بالصواب يف االشياء و تتخلل مواضع اخلطأ فتعطي ومتنع على قدر االرب واملصلحة بتدبري احلكيم‬
‫عزوجل ؟‬
Do you not see the creation, how it comes with the correctness in the things, and is empty
of the room for errors, and so it gives and prevents upon a measurement of the purpose
and the interest, by an arrangement of the Wise, Mighty and Majestic?
،‫ فانصرفت من عنده مسرورا مبا عرفته‬،‫ بكر إىل غدا إن شاء اهلل‬:‫ مث حان وقت الزوال فقام موالي إىل الصالة وقال‬:‫قال املفضل‬
‫ فبت يف ليليت‬،‫ شاكرا النعمه على ما منحين مبا عرفنيه موالي وتفضل به علي‬،‫ حامدا هلل على ما أنعم به علي‬،‫مبتهجا مبا ا وتيته‬
.‫ حمبورا مبا علمنيه‬،‫مسرورا مبا منحنيه‬
Al-Mufazzal said, ‘Then the time of midday arrived, so my Master asws arose to (perform) the
Salat, and said: ‘Early tomorrow morning, if Allahazwj so Desires’. So, I left from hisasws
presence cheerful with what I had understood, excited with what he asws had given me,
praising Allahazwj upon what Heazwj had Favoured upon me, thankful for Hisazwj Favour upon
Page 123 of 405

what my Masterasws has made me incline to understand, and preferred with upon me. I
spent my night in cheerfulness with what I had been inclined to, glad with what I had been
taught.
‫مت اجمللس االول ويتلوه اجمللس الثاين من كتاب االدلة على اخللق والتدبري والرد على القائلني باالمهال ومنكري العمد برواية املفضل‬
.‫عن الصادق صلوات اهلل عليه وعلى آبائه‬
The first sitting is complete and it is followed by the second, from the book of the evidence
upon the creation and the arrangement, and the rebuttal upon the speakers with the chaos
and deniers of the deliberation, by a report of Al-Mufazzal, from Al-Sadiqasws, may the
Salawaat of Allahazwj be upon himasws and upon hisasws forefathersasws.
‫ احلمد هلل مدير‬:‫ فقال‬،‫ فلما كان اليوم الثاين بكرت إىل موالي فاستوذن يل فدخلت فأمرين باجللوس فجلست‬:‫قال املفضل‬
‫ عدال منه‬،‫االدوار ومعيد االكوار طبقا عن طبق و عاملا بعد عامل ليجزي الذين أساؤوا مبا عملوا وجيزي الذين أحسنوا باحلسىن‬
،‫تقدست أمساؤه وجلت آالؤه‬
Al-Mufazzal said, ‘So, when it was the second day, I went early to my Master asws and heasws
permitted for me, so I entered and heasws instructed me with the sitting, so I sat down.
Heasws said: ‘The Praise is for Allahazwj, Director of the orbits, and Repeater of the planetary
motions, layer on a layer, and a world after a world, in order to suffice those who are evil
with what they do, and suffice those who are good with the good deeds, being Just from it.
Holy are Hisazwj Names and Majestic are Hisazwj Favours.
‫ فمن يعمل مثقال ذرة خريا يره ومن يعمل مثقال‬:‫ال يظلم الناس شيئا ولكن الناس أنفسهم يظلمون يشهد بذلك قوله جل قدسه‬
،‫ وال يأتيه الباطل من بني يديه وال من خلفه تنزيل من حكيم محيد‬،‫ يف نظائر هلا يف كتابه الذي فيه تبيان كل شئ‬،‫ذرة شرا يره‬
.‫ولذلك قال سيدنا حممد صلوات اهلل عليه وآله إمنا هي أعمالكم ترد إليكم‬
Heazwj is not unjust to the people of anything, but the people are being unjust to themselves.
That is testified by Hisazwj Words, Majestic is Hisazwj Holiness: So, one who does good of the
weight of a particle would see it [99:7] And one who does evil of the weight of a particle
would see it [9:8], in the counterpart of it in Hisazwj Book in which is a clarification of all
things [16:89] Neither did the falsehood come from before it, nor (would it come) from
after it. (It is) a Revelation from the most Wise, the most Praised [41:42]. Our Chief
Muhammadsaww said: ‘But rather these are your deeds being returned to you’.
‫ بصراء‬،‫ وبشياطينهم وطواغيتهم يقتدون‬،‫ يا مفضل اخللق حيارى عمهون سكارى يف طغياهنم يرتددون‬:‫مث أطرق هنيئة مث قال‬
،‫ رضوا بالدون وحسبوا أهنم مهتدون‬،‫ مسعاء صم ال يسمعون‬،‫ نطقاء بكم ال يعقلون‬،‫عمي ال يبصرون‬
Then heasws lowered hisasws head for a while, then said: ‘O Mufazzal! The people are
confused, blinded by the intoxication, dithering in their tyranny, and they are believing in
their Satan’s and their tyrants. Their sights are blinded, they are not seeing. They are spoken
with, but they are not understanding, their hearing is deafened, they are not listening. They
are satisfied with the world and they reckon they are guided
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‫ يا ويلهم‬،‫ كأهنم من مفاجاة املوت آمنون وعن اجملازات مزحزحون‬،‫ ورتعوا يف مرعى االرجاس االجناس‬،‫حادوا عن مدرجة االكياس‬
.‫ما أشقاهم وأطول غناءهم وأشد بالءهم يوم ال يغين موىل عن موىل شيئا وال هم ينصرون إال من رحم اهلل‬
They have strayed from the original ranks, and they rambled in the pastures of the dirt and
the filth, as if they were secure from the suddenness of death, scattered from the way. O,
woe be unto them! How their wretched ones are prolonging their singing, and how severe
would be their affliction on A Day, neither will a friend avail anything from a friend, nor
would they be helped [44:41] Except one Allah Mercies [44:42]’.
،‫ وجنوت إذ عرفت‬،‫ ال تبك ختلصت إذ قبلت‬:‫ فقال‬،‫ فبكيت ملا مسعت منه‬:‫قال املفضل‬
Al-Mufazzal said, ‘I cried at what I heard from himasws, so heasws said: ‘Do not cry. You will be
finished off (from it) when you accept, and saved, when you understand’.
‫ فكر يف أبنية أبدان احليوان وهتيئتها على ما هي‬.‫ أبتدئ لك بذكر احليوان ليتضح لك من أمره ما وضح لك من غريه‬:‫مث قال‬
‫ وال هي على غاية اللني والرخاوة فكانت ال‬،‫ فال هي صالب كاحلجارة ولو كانت كذلك ال تنثين وال تتصرف يف االعمال‬،‫عليه‬
،‫تتحامل وال تستقل بأنفسها‬
Then heasws said: ‘Iasws shall begin for you with the mention of the animal in order to clarify
for you, from its matter, what would be clear for you, from others. Think regarding the built
of the bodies of the animal, and its shape upon what it is upon. It is not solid like the rocks,
and had it been like that, neither could it have bent nor disperse in the works; nor is it upon
the peak of softness and the looseness, for it would not have been able to carry load, nor
take it off by themselves.
‫ وغلفت فوق ذلك‬،‫ ميسكه عصب وعروق تشده ويضم بعضه إىل بعض‬،‫ تتداخله عظام صالب‬،‫فجعلت من حلم رخو تنثين‬
،‫جبلد يشتمل على البدن كله‬
It has been Made from flesh, loose, flexible, inside it are solid bones, withheld by the nerves
and the veins, strengthening it, and conjoined to each other, and enveloped above that with
a skin covering the whole of the body.
‫ومن أشباه ذلك هذه التماثيل اليت تعمل من العيدان وتلف باخلرق وتشد باخليوط ويطلى فوق ذلك بالصمغ فيكون العيدان مبنزلة‬
،‫ والطال مبنزلة اجللد‬،‫ واخليوط مبنزلة العصب والعروق‬،‫ واخلرق مبنزلة اللحم‬،‫العظام‬
And from the likes of that are these statues which you work from the wood, and puncture it
with the holes, and tighten with the threads and apply the glue above that. So, the woods
are at the status of the bones, and the holes at the status of the flesh, and the threads at
the status of the nerves and the veins, and the covering at the status of the skin.
‫ فإن كان هذا غري‬،‫فإن جاز أن يكون احليوان املتحرك حدث باالمهال من غري صانع جاز أن يكون ذلك يف هذه التماثيل امليتة‬
.‫جائز يف التماثيل فباحلري أن ال حيوز يف احليوان‬
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So, if it is allowed that the animal would happen to be the mobile occurrence due to the
chaos from without there being a Maker, it would be allowed that, that would happen
regarding these dead statues. So, if this is not allowed regarding the statues, then it is
appropriate that it is not allowed regarding the animal.
‫وفكر بعد هذا يف أجساد االنعام فإهنا حني خلقت على أبدان االنس من اللحم والعظم والعصب اعطيت أيضا السمع والبصر‬
،‫ وال تصرفت يف شئ من مآربه‬،‫ فإهنا لو كانت عميا صما ملا انتفع هبا االنسان‬،‫ليبلغ االنسان حاجته‬
Think after this, regarding the bodies of the cattle, for these, where the flesh, and the
bones, and the nerves were Created upon the bodies of the human being, it was Given as
well, the hearing, and the sight, for the human being to reach his need. If it was blind, deaf,
the human being would not have benefitted with it, nor utilise it in anything from its
purpose.
‫ إنه قد يكون‬:‫ فإن قال قائل‬.‫مث منعت الذهن و العقل لتذل لالنسان فال متتنع عليه إذا كدها الكد الشديد ومحلها احلمل الثقيل‬
،‫لالنسان عبيد من االنس يذلون ويذعنون بالكد الشديد وهم مع ذلك غري عدميي العقل والذهن‬
Then it was prevented the mind, and the intellect to it to be humbled to the human being,
so he would not be prevented upon it, when its structure is strong enough to carry the
heavy load. So, if the speaker were to say, ‘It does happen for the human being to have
slaves from the humans, humbled and loaded due to the strong body, and they, along with
that, are not without the intellect and the mind’.
‫ فأما أكثر الناس فال يذعنون مبا تذعن به الدواب من احلمل والطحن وما‬،‫ إن هذا الصنف من الناس قليل‬:‫فيقال يف جواب ذلك‬
،‫ مث لو كان الناس يزاولون مثل هذه االعمال بأبداهنم لشغلوا بذلك عن سائر االعمال‬،‫ وال يغرون مبا حيتاج إليه منه‬،‫أشبه ذلك‬
‫النه كان حيتاج مكان اجلمل الواحد والبغل الواحد إىل عدة أناسي‬
So, it would be said in answer to that: ‘This type is a small minority from the people, as for
most of the people, they are not being loaded with what the animals are being loaded with,
from the load, and the grinders, and what resembles that, nor are they being allured by
what is need to it, from it. Then, if the people were to work the likes of these works, they
would be pre-occupied with that from the rest of the works, because there would be
needed in place of one camel, and the one mule, to a number of the people.
،‫ مع ما يلحقهم من التعب الفادح يف أبداهنم‬،‫فكان هذا العمل يستفرغ الناس حىت ال يكون فيهم عنه فضل لشئ من الصناعات‬
.‫والضيق والكد يف معاشهم‬
Thus, this work would free up the people until there would not happen to be among them
any merit for anything from the manufacturing, along with what would, they would face,
from the gross exhaustion in their bodies, and the constriction and the hardness in their
lives.
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‫ فاالنس ملا قدروا‬،‫فكريا مفضل يف هذه االصناف الثالثة من احليوان ويف خلقها على ما هي عليه مبا فيه صالح كل واحد منها‬
‫أن يكونوا ذوي ذهن وفطنة وعالج ملثل هذه الصناعات من البناء والتجارة والصياغة وغري ذلك خلقت هلم أكف كبار ذوات‬
،‫ ليتمكنوا من القبض على االشياء وأوكدها هذه الصناعات‬،‫أصابع غالظ‬
Think, O Mufazzal, regarding these three types of the animals, in their creation upon what it
is upon, with what is therein an interest of each one of these. The human beings, at what
they have been Determined that they would happen to be with a mind, and acumen, and
treatment of these manufactures, from the construction, and the trade, and the
formulation, and other than that, there was Created for them large hands with strong
fingers, in order to be enabled for the grabbing upon the things, and produce these works.
،‫وآكالت اللحم ملا قدر أن يكون معايشها من الصيد خلقت هلم أكف لطاف مدجمة ذوات براثن وخماليب تصلح الخذ الصيد‬
،‫وال تصلح للصناعات‬
And the flesh eaters - when it was determined that their livelihood would happen to be
from the hunting, Heazwj Created for them soft hands with clutching claws, correct for taking
the hunt, and it is not correct for the manufacturing.
‫وآكالت النبات ملا قدر أن يكونوا ال ذات صنعة وال ذات صيد خلقت لبعضها أظالف تقيها خشونة االرض إذا حاول طلب‬
،‫ ولبعضها حوافر ململمة ذوات قعر كأمخص القدم تنطبق على االرض ليتهيأ للركوب واحلمولة‬،‫الرعي‬
And the plant eaters - when it was Determined that there would neither be with
manufacturing nor with hunting, Heazwj Created hooves for some of them, to protect them
from the roughness of the ground when it moves around seeking the pasture; and for some
of them filled hooves with a bottom like the soles of the feet applied to the ground, ready
for the riding and the load bearing.
‫ فإنه ملا‬،‫ وأشداق وأفواه واسعة‬،‫ وبراثن شداد‬،‫تأمل التدبري يف خلق آكالت اللحم من احليوان حني خلقت ذوات أسنان حداد‬
‫قدر أن يكون طعمها اللحم خلقت خلقة تشاكل ذلك واعينت بسالح وأدوات تصلح للصيد وكذلك جتد سباع الطري ذوات‬
،‫مناقري وخماليب مهيأة لفعلها‬
Contemplate on the arrangement in the creation of the flesh eaters from the animals where
they have been Created with iron-like teeth and with strong claws, and firm wide mouths.
So, when it was Determined that its food would happen to be the flesh, He azwj Created a
creature consistent to that, and aided with weapons and tools correct for the hunting. And
like that, you will find the predatory birds being with scary beaks ready for its work.
‫ ولو كانت السباع ذوات‬،‫ولو كانت الوحوش ذوات خمالب كانت قد اعطيت ماال حيتاج إليه الهنا ال تصيد وال تأكل اللحم‬
‫ أفال ترى كيف اعطي كل واحد من الصنفني ما‬،‫أظالف كانت قد منعت ما حتتاج إليه أعين السالح الذي به تصيد وتتعيش‬
.‫يشاكل صنفه وطبقته بل ما فيه بقاؤه وصالحه‬
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If the wild animals had been with scary beaks, it would have been given what it is not needy
to, because it does not hunt nor eat the flesh; and if the predators were with hooves, it
would have been prevented what it would be needy to, Iasws mean the weapons by which it
could hunt and live. Do you not see how each one from the two types has been Given what
is compatible with its type and its application, but what therein is its remaining and its
interest?
‫ فمن أجل‬،‫انظر اآلن إىل ذوات االربع كيف تراها تتبع اماهتا مستقلة بأنفسها ال حتتاج إىل احلمل والرتبية كما حتتاج أوالد االنس‬
‫أنه ليس عند امهاهتا ما عند امهات البشر من الرفق والعلم بالرتبية والقوة عليها باالكف واالصابع املهيأة لذلك اعطيت النهوض‬
،‫واالستقالل بأنفسها‬
Look now at the ones with four (legs - quadrupeds), how you see is following its mother
independently by itself, not being needy to being carried and upbringing just as the children
of the human beings. So, from the reason that, it isn’t with its mother what is with the
mothers of the human, from the kindness, and the knowledge with the upbringing, and the
strength upon it with the palms and the fingers prepared for that, have been Given the
advancement and the independence by itself.
‫ فأما ما كان منها ضعيفا ال‬.‫وكذلك ترى كثريا من الطري كمثل الدجاج و الدراج والقبج تدرج وتلقط حني ينقاب عنها البيض‬
‫هنوض فيه كمثل فراخ احلمام واليمام واحلمر فقد جعل يف االمهات فضل عطف عليها فصارت متج الطعام يف أفواهها بعدما‬
‫توعيه حواصلها فال تزال تغذوها حىت تستقل بأنفسها‬
And, similar to that you see from the birds like the chicken, and the pheasant, and the
partridge insert and pick up when the egg scatters away from it. As from whoever was weak
from these, they do not rise like the dove, and the wild pigeon, and the (Australian) red
pigeon. There has been made in the mothers, the grace of kindness upon it, so it began
feeding its food in its mouth after being aware of its dedication. So, it does not cease
feeding it until it (chick) is independent by itself.
‫ولذلك مل ترزق احلمام فراخا كثرية مثل ما ترزق الدجاج لتقوى االم على تربية فراخها فال تفسد وال متوت فكل اعطي بقسط من‬
.‫تدبري احلكيم اللطيف اخلبري‬
And due to that, the dove does not sustain its chicks a lot like what the chicken sustains for
the strength of the mother upon the upbringing of its chick, so it does not spoil nor does it
die. Therefore, each has been Given a measure from the arrangement of the Wise, the
Subtle, the Informed.
‫ ولو كانت أفرادا مل تصلح لذلك الن املاشي ينقل قوائمه ويعتمد على‬،‫انظر إىل قوائم احليوان كيف تأيت أزواجا لتتهيأ للمشي‬
‫ وذلك من خالف الن ذا‬،‫ وذو االربع ينقل اثنني ويعتمد على اثنني‬،‫ فذو القائمتني ينقل واحدة ويعتمد على واحدة‬،‫بعض‬
‫االربع لو كان ينقل قائمتني من أحد جانبيه ويعتمد على قائمتني من اجلانب اآلخر ملا يثبت على االرض كما ال يثبت السرير‬
‫ وينقل االخريني أيضا من خالف فيثبت على االرض وال يسقط‬،‫وما أشبهه فصار ينقل اليمىن من مقادميه مع اليسرى من مآخريه‬
.‫إذا مشى‬
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Look at the legs of the animal how it has been Given pairs prepared for the walking, and if
were individual, it would not be correct for that, because the walking moves its leg and
relies upon the other, therefore the ones with two legs, moves one and relies upon one, and
one with four moves the two and relies upon two, and that different because the one with
four, if it were to move two legs from one side and relied upon two legs from the other side,
it would not be affirmed upon the ground just as the bed is affirmed, and what resembles it,
so the movement of the right is from its front along with the left from its back, and the
movement of the other two as well from opposite, thus affirming it upon the ground, and it
does not fall when it walks.
‫ كيف كان‬،‫ والبعري ال يطيقه عدة رجال لو استعصى‬،‫أما ترى احلمار كيف يذل للطحن واحلمولة وهو يرى الفرس مودعا منعما‬
‫ينقاد للصيب ؟ والثور الشديد كيف كان يذعن لصاحبه حىت يضع النري على عنقه وحيرث به ؟ والفرس الكرمي يركب السيوف‬
‫ وكذلك‬،‫ والقطيع من الغنم يرعاه رجل واحد ولو تفرقت الغنم فأخذ كل واحد منها يف ناحية مل يلحقها‬،‫واالسنة باملواتاة لفارسه‬
‫مجيع االصناف مسخرة لالنسان فبم كانت كذلك ؟ إال بأهنا عدمت العقل والروية‬
Do you not see the donkey how it is humbled for the grinding and the load bearing, and he
see the horse left safely, and the camel, a number of men cannot tolerate it if it becomes
stubborn, how would it be obedient to the child? And the strong bull, how it bows to its
master until he places the yoke upon its neck and ploughs with it? And the honourable
horse, gets hit by the swords and the arrows in helping its knight (rider), and the flock of
sheep a single man pastures it, and if the sheep were to separate and each one of them
takes to a corner he would not recapture these. And similar to that is the entirety of the
types, subjugated for the human being. Why is it like that? Except that these are without the
intellect and the forethought.
‫ والثور‬،‫ حىت ميتنع اجلمل على قائده‬،‫فإهنا لو كانت تعقل وتروى يف االموركانت خليقة أن تلتوي على االنسان يف كثري من مآربه‬
،‫ وأشباه هذا من االمور‬،‫ وتتفرق الغنم عن راعيها‬،‫على صاحبه‬
So, these, if they had intellect and forethought in the affairs, it would have been disobedient
upon the human being in most of its purposes, until the camel would prevent upon its
guide, and the bull upon its master, and the sheep would disperse from its shepherd, and
the likes of this from the affairs.
‫و كذلك هذه السباع لو كانت ذات عقل وروية فتوازرت على الناس كانت خليقة أن جتتاحهم فمن كان يقوم لالسد والذئاب‬
‫والنمورة والدببة لو تعاونت وتظاهرت على الناس ؟ أفال ترى كيف حجر ذلك عليها وصارت مكان ما كان خياف من إقدامها‬
‫ونكايتها هتاب مساكن الناس وحتجم عنها مث ال تظهر وال تنشر لطلب قوهتا إال بالليل ؟‬
And similar to that are these predators. Had they been with the intellect and forethought,
they would have backed each other against the people, becoming creatures, which
destroyed them. So, who could have withstood to the lions, and the wolves, and the tigers,
and the bears, if they had backed each other against the people? Do you not see how that is
Forbidden upon them, and they became to a place what would have been fearful from its
advent, and its snakes terrorising the dwellings of the people and are refraining from it, then
they do not back each other, and do not disperse to seek their livelihood except at night?
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‫ ولوال ذلك لساورهتم يف مساكنهم وضيعت عليهم‬،‫فهي مع صولتها كاخلائف لالنس بل مقموعة ممنوعة منهم‬
These, along with their access, are like scared of the human beings, but (as if) oppressed,
prevented from them. And had it not been that, they would have been in their dwelling and
constricted upon them.
‫مث جعل يف الكلب من بني هذه السباع عطف على مالكه وحماماة عنه و حفاظ له فهو ينتقل على احليطان والسطوح يف ظلمة‬
‫ ويألفه غاية‬،‫ وذب الدغار عنه ويبلغ من حمبته لصاحبه أن يبذل نفسه للموت دونه ودون ماشيته وماله‬،‫الليل حلراسة منزل صاحبه‬
‫ له عني بأنياب وخمالب‬،‫االلف حىت يصرب معه على اجلوع واجلفوة فلم طبع الكلب على هذا االلف إال ليكون حارسا لالنسان‬
.‫ونباح هائل ليذعر منه السارق ويتجنب املواضع اليت حيميها وخيفرها‬
Then, it has been Made to be in the dog, from between these predators, kindness upon its
owner and defending from him, and protecting for him. So, it moves upon the walls and the
rooves in the darkness of the night to safeguard the house of its master, and defend the
treachery from him, and reaches from its love for its master that it gives itself for the death
instead of him and his livelihood and his wealth, and is intimate at the peak of intimacy to
the extent that it is patient upon the hunger and the disloyalty. So, why is the dog natured
upon this intimacy except for it to become a safeguard for the human being, for it being
eyes, with fangs, and claws, and a loud bark to frighten the thief from it to avoid the places
which are to be protected, and discourages him?
‫ فإنك ترى العينني شاخصتني أمامها لتبصر ما بني يديها لئال تصدم حائطا أو ترتدى يف‬،‫يا مفضل تأمل وجه الدابة كيف هو‬
‫ ولو شق كمكان الفم من االنسان يف مقدم الذقن ملا استطاع أن يتناول به شيئا‬،‫ وترى الفم مشقوقا شقا يف أسفل اخلطم‬،‫حفرة‬
‫من االرض أال ترى أن االنسان ال يتناول الطعام بفيه ولكن بيده تكرمة له على سائر اآلكالت ؟‬
O Mufazzal! Contemplate on the face of an animal, how it is, and you will see the two eyes
as two fixed in from of it to see what is in front of it, lest it bangs into a wall of falls into a
hole. And you see the mouth as ripped, cracked at the bottom of the nose, and if the mouth
had been ripped just as it was from the human being in the front of the chin it would not
have been able to attain anything with it from the ground. Do you not see that the human
being cannot attain the food with his mouth, but with his hand, being an honour for him
over the rest of the eaters?
‫ واعينت باجلحفلة‬،‫فلما مل يكن للدابة يد تتناول هبا العلف جعل خطمها مشقوقا من أسفلهل تقبض به على العلف مث تقضمه‬
.‫تتناول هبا ما قرب وما بعد‬
So, when there does not happen to be a hand for the animal to take the fodder with it, its
mouth has been Made to be ripped from its bottom to grab upon the fodder with it, then
cut it, and it is assisted by the lips to take with these what is near and what is far.
‫ ومن منافعها فيه أن ما بني الدبر ومراقي‬،‫اعترب بذنبها واملنفعة هلا فيه فإنه مبنزلة الطبق على الدبر واحليأ مجيعا يواريهما ويسرتمها‬
،‫البطن منها وضر جيتمع عليه الذباب والبعوض فجعل هلا الذنب كاملذبة تذب هبا عن ذلك املوضع‬
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Consider its tail and the benefit for it in it, for it is at the status of the lid upon the back, and
the shame altogether, covering these and hiding these. And from its benefits is that what is
between the back and the stomach from these is excreta upon which the flies and the
mosquitoes gather, so the tail has been Made for it like the whisk to drive them away from
that place.
‫ومنها أن الدابة تسرتيح إىل حتريكه وتصريفه مينة ويسرة فإنه ملا كان قيامها على االربع بأسرها وشغلت املقدمتان حبمل البدن عن‬
‫ وفيه منافع اخرى يقصر عنها الوهم يعرف موقعها يف وقت احلاجة إليها‬،‫التصرف والتقلب كان هلا يف حتريك الذنب راحة‬
And from it is that the animal rests to move it and discharge it right and left, for if was
standing upon the four (legs) as a whole, and the two front (legs) were occupied with
carrying the body from the discharging and the moving, for it in the movement of the tail,
there is rest. And in it are other benefits which the imaginations are deficient from knowing
its occurrences in the time of need to it.
‫ ويف شعر الذنب منافع للناس كثرية‬،‫فمن ذلك أن الدابة ترتطم يف الوحل فال يكون شئ أعون على هنوضها من االخذ بذنبها‬
‫ وجعل حياها بارزا من ورائها ليتمكن‬،‫ مث جعل ظهرها مسطحا مبطوحا على قوائم أربع ليتمكن من ركوهبا‬،‫يستعملوهنا يف مأرهبم‬
‫ أال ترى أنه ال يستطيع بأن يأتيها كفاحا‬،‫ ولو كان أسفل البطن كمكان الفرج من املرأة مل يتمكن الفحل منها‬،‫الفحل من ضرهبا‬
.‫كما يأيت الرجل املرأة‬
So, from that is that the animal falls in the mud, and there does not happen to be anything
more assisting upon extracting it than grabbing it by its tail. And in the hair of the tail there
are many benefits for the people utilising these in their purposes. Then, its back is Made as
a flat surface upon the four legs to enable one to ride them, and its shame has been made
prominent from its back in order to enable the stallion from achieving it. And if it was below
the belly just as the private part of the woman, the stallion would not have been able from
it. Do you not see that it would not be able to come to its spouse just as the man come to
the woman?
‫ ولوال ذلك ما استطاع‬،‫تأمل مشفر الفيل وما فيه من لطيف التدبري فإنه يقوم مقام اليد يف تناول العلف واملاء وازدرادمها إىل جوفه‬
،‫أن يتناول شيئا من االرض النه ليست له رقبة ميدها كسائر االنعام‬
Contemplate on the lips of the elephant and is therein from the subtleness of the
arrangement, so it stands of a place of the hand in taking the fodder and the water, and
delivers these to its inside. And had it not been that, it would not have been able to take
anything from the ground, because there isn’t for it an extended neck like the rest of the
animals.
‫ فمن ذا الذي عوضه مكان العضو الذي عدمه ما‬،‫فلما عدم العنق اعني مكان ذلك باخلرطوم الطويل ليسدله فيتناول به حاجته‬
‫يقوم مقامه إال الرؤوف خبلقه ؟ وكيف يكون هذا باالمهال كما قالت الظلمة ؟‬
So, when the neck was fixed, there in place of that the long trunk for it in order to attain its
needs. Who is that Who Replaced it in place of the organ which is fixed, what could stand in
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its place except the Oneazwj Who is Kind with Hisazwj creatures? And can this happen with the
chaos (non-planning) just as the unjust ones are saying?
‫ ولو كان ذلك على‬،‫ إن رأس الفيل واذنيه أمر عظيم وثقل ثقيل‬:‫ فما باله مل خيلق ذا عنق كسائر االنعام ؟ قيل له‬:‫فإن قال قائل‬
‫ وخلق له مكان العنق هذا املشفر ليتناول به‬،‫عنق عظيمة هلدها وأوهنها فجعل رأسه ملصقا جبسمه لكيال ينال منه ما وصفنا‬
.‫غذاءه فصار مع عدمه العنق مستوفيا ما فيه بلوغ حاجته‬
If the speaker says, ‘What is the matter with Himazwj not Creating that neck (of the elephant)
like the rest of the animals?’ It would be said to him, ‘The head of the elephant, and its ears
are a great matter and a heavy load, and had that great load been upon a neck, it would
break it and weaken it. Its head is Made to be stuck to its body, lest it would face from it
what weasws described, and there has been Created for it in place of the neck, this trunk to
attain its fodder with it. Thus, its fixed neck has been sufficed with what therein is a
reachability of its need.
،‫انظر اآلن كيف جعل حيا االنثى من الفيلة يف أسفل بطنها فإذا هاجت للضراب ارتفع وبرز حىت يتمكن الفحل من ضرهبا‬
‫فاعترب كيف جعل حيا االنثى من الفيلة على خالف ما عليه يف غريها من االنعام مث جعلت فيه هذه اخللة ليتهيأ لالمر الذي فيه‬
.‫قوام النسل ودوامه‬
Look not, how the shame of the female of the elephant has been Made to be in the lower
part of its belly. So, when there is a need for the copulation, it raises and comes out until the
(male) elephant is enabled from attaining it. Take a lesson, how the shame of the female has
been Made to be differently of what is in others from the animal. Then this manner has
been Made to be in it for the matter in which is the establishment of the lineage and its
perpetuity.
‫ وأظالفها‬،‫ وعنقها عنق مجل‬،‫ فرأسها رأس فرس‬،‫فكر يف خلق الزرافة واختالف أعضائها وشبهها بأعضاء أصناف من احليوان‬
‫ وسبب ذلك أن أصنافا‬:‫ وزعم ناس من اجلهال باهلل عزوجل أن نتاجها من فحول شىت ! قالوا‬،‫ وجلدها جلد منر‬،‫أظالف بقرة‬
‫ وهذا جهل‬،‫من حيوان الرب إذا وردت املاء تنزو على بعض السائمة وينتج مثل هذا الشخص الذي هو كامللتقط من أصناف شىت‬
،‫من قائله وقلة معرفته بالبارئ جل قدسه‬
Think regarding the creation of the giraffe and its different body part and its resemblance
with the body parts of a variety of the animals. Its head is a head of a horse, and its neck is a
neck of the camel, and its hooves are the hooves of a cow, and its skin is a skin of a tiger,
and the people from the ones ignorant with Allah azwj Mighty and Majestic claim that it is a
product from a variety of types! They are saying, ‘And the reason of that is that types of
animals of the land, when they came to the water, they imaged upon some of the livestock,
and it resulted in the likes of this individual which it is like a collection from various types.
And this is ignorance of the one who says it, and scarcity of his understanding of the
Creator, Majestic is Hisazwj Holiness.
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‫ وإمنا يكون التلقيح من بعض‬،‫ وال اجلمل يلقح البقر‬،‫ فال الفرس يلقح اجلمل‬،‫وليس كل صنف من احليوان يلقح كل صنف‬
،‫ ويلقح الذئب الضبع فيخرج بينهما السمع‬،‫احليوان فيما يشاكله ويقرب من خلقه كما يلقح الفرس احلمارة فيخرج بينهما البغل‬
And it isn’t so that every type of animal can impregnate every type. The horse cannot
impregnate the camel, nor can the camel impregnate the cow, and rather the impregnation
happens from some of the animals in what is similar to it and is near from its own creation,
just like the horse impregnates the donkey, so the mule comes out from between the two,
and the wolf impregnates the hyena so the mongoose comes out between the two.
،‫ وعضو من اجلمل‬،‫على أنه ليس يكون يف الذي خيرج من بينهما عضو من كل واحد منهما كما يف الزرافة عضو من الفرس‬
‫ فإنك ترى رأسه واذنيه وكفله وذنبه وحوافره‬،‫ بل يكون كاملتوسط بينهما املمتزج منهما كالذي تراه يف البغل‬،‫وأظالف من البقرة‬
،‫ وشحيجه كاملمتزج من صهيل الفرس وهنيق احلمار‬،‫وسطا بني هذه االعضاء من الفرس واحلمار‬
On top of that, it cannot happen to be in the one who comes out from between the two, a
body part from each on the two, just as is in the giraffe, a part from the horse, and a part
from the camel, and the hooves from the cow. But, it would happen to be in the middle of
the two, the mixed one from them like that which you see in the mule, for you see its head,
and its ears, and its posterior, and its tail, and its hooves to be as a compromise between
these body part from the horse and the donkey, and its diffusion like the mixture of a racing
of the horse and sharpness of the donkey.
‫ بل هي خلق عجيب من خلق اهلل‬،‫فهذا دليل على أنه ليست الزرافة من لقاح أصناف شىت من احليوان كما زعم اجلاهلون‬
‫ جيمع بني ما يشاء من أعضائها يف أيها شاء‬،‫ وليعلم أنه خالق أصناف احليوان كلها‬،‫للداللة على قدرته اليت ال يعجزها شئ‬
‫ وأنه ال يعجزه‬،‫ داللة على قدرته على االشياء‬،‫ وينقص منها ما شاء‬،‫ ويزيد يف اخللقة ما شاء‬،‫ويفرق ما شاء منها يف أيها شاء‬
،‫شئ أراده جل وتعاىل‬
So, this is evidence upon that the giraffe isn’t from an impregnation of a variety of types
from the animals just as the ignorant ones are alleging. But, it is a wondrous creation from
the creatures of Allahazwj, evidencing upon Hisazwj Power which Heazwj is not frustrated by
anything, and for it to be known that Heazwj is the Creator of all the types of the animals,
Gathering between whatever Heazwj so Desires from their body parts into whichever Heazwj
so Desires, and Differentiating whatever Heazwj so Desires from these, and Increasing in the
creation whatever Heazwj so Desires, and Reducing whatever Heazwj so Desires, evidencing
upon Hisazwj Power upon the things, and nothing frustrates Himazwj, Majestic and Exalted, in
Hisazwj Intentions.
‫فأما طول عنقها واملنفعة هلا يف ذلك فإن منشأها ومرعاها يف غياطل ذوات أشجار شاهقة ذاهبة طوال يف اهلواء فهي حتتاج إىل‬
.‫طول العنق لتناول بفيها أطراف تلك االشجار فتتقوت من مثارها‬
As for the length of its neck and the benefits for it in that, so its feed and its pastures are in
high-rise foliage from the trees that go up in the air, therefore it is needy to the long neck in
order to take by its mouth the ends of those trees, and it feeds from its fruits.
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‫ وكذلك أحشاؤه شبيهة أيضا‬،‫تأمل خلق القرد وشبهه باالنسان يف كثري من أعضائه أعين الرأس والوجه و املنكبني والصدر‬
‫ وحيكي كثريا مما يرى االنسان يفعله‬،‫ وخص من ذلك بالذهن والفطنة اليت هبا يفهم عن سائسه ما يومي إليه‬،‫بأحشاء االنسان‬
‫حىت أنه يقرب من خلق االنسان ومشائله يف التدبري يف خلقته على ما هي عليه‬
Contemplate on the creation of the monkey and its resemblance with the human being in
most of its body parts. Iasws mean the head, and the face, and the shoulders, and the chest,
and like that. And similar to that are its bones as well resembling the bones of the humans,
and especially from that with the mind, and the acumen by which its feelings can be
understood by what it is gestured to, and relates a lot from what it sees the human being
does, to the extent that it is the closest from the creation of the human being and his beauty
in the arrangement in its creation upon what it is upon.
‫ وأنه لوال فضيلة فضله‬،‫أن يكون عربة ل النسان يف نفسه فيعلم أنه من طينة البهائم وسنخها إذ كان يقرب من خلقها هذا القرب‬
،‫اهلل هبا يف الذهن والعقل والنطق كان كبعض البهائم‬
That would happen to be a lesson for the human being in himself, so he would know that he
is from the essence of the animals and their origins, when he was so close from its creation
with this closeness, and he, if he had not been for a Grace which Allah azwj Graced him with,
regarding the mind, and the intellect, and the talking, he would be like some of the animals.
‫ وهذا مل يكن‬،‫على أن يف جسم القرد فضوال اخرى يفرق بينه وبني االنسان كاخلطم والذنب املسدل والشعر اجمللل للجسم كله‬
‫ والفصل الفاصل بينه وبني االنسان بالصحة هو النقص‬،‫مانعا للقرد أن يلحق باالنسان لو اعطي مثل ذهن االنسان وعقله ونطقه‬
.‫يف العقل والذهن والنطق‬
On top of that, in the body of the monkey are other extras which differentiate between it
and the human beings, like the snout and the uncurled tail, and the hair covering the whole
body. And this, would not prevent the monkey that he catches up with the human being if it
had been Given a mind similar to the human being, and his intellect, and his talk, and the
distance distancing between it and the human being with the correctness, it is deficient in
the intellect, and the mind, and the talking.
‫انظر يا مفضل إىل لطف اهلل جل امسه بالبهائم كيف كسيت أجسامهم هذه الكسوة من الشعر والوبر والصوف ليقيها من الربد‬
‫ إذ كانت ال أيدي هلا وال أكف وال أصابع مهيأة‬،‫ وألبست قوائمها االظالف واحلوافر واالخفاف ليقيها من احلفا‬،‫وكثرة اآلفات‬
‫للغزل والذ ؟‬
Look, O Mufazzal, at the Subtlety of Allahazwj, Majestic is Hisazwj Name, with the animals, how
Heazwj Cladded them with this cladding, from the hair, and the fur, and the wool for its facing
the cold and a lot of the afflictions, and Clothed their legs with the pointed hooves, and the
flat hooves, and the footwear to protect them from the bare-footedness, when there was
neither any hand for it, nor a palm, nor fingers prepared for the spinning and weaving?
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‫ فأما االنسان فإنه ذو حيلة‬،‫ج فكفوا بأن جعل كسوهتم يف خلقتهم باقية عليهم ما بقوا ال حيتاجون إىل جتديدها واالستبدال هبا‬
،‫ وله يف ذلك صالح من جهات‬،‫ ويستبدل هبا حاال بعد حال‬،‫وكف مهيأة للعمل فهو ينسج و يغزل ويتخذ لنفسه الكسوة‬
Thus, they are stopped, that their cladding is Made to be remaining on their bodies for as
long as they remain, not been needy to renew these, and the replacing it. As for the human
being, so he is with the mean and a palm ready for the work, so he weaves and he spins and
takes the clothing for himself, and changes it year after year, and for him, in that, is an
interest from some aspects.
‫ ولبسها إذا‬،‫ أنه يسرتيح إىل خلع كسوته إذا شاء‬:‫ ومنها‬،‫ أنه يشتغل بصنعة اللباس عن العبث وما خيرجه إليه الكفاية‬:‫من ذلك‬
.‫ أن يتخذ لنفسه من الكسوة ضروبا هلا مجال وروعة فيتلذذ بلبسها وتبديلها‬:‫ ومنها‬،‫شاء‬
From that – he is busy in making the clothing’s from the tampering and whatever comes out
as sufficient. And from it is that he rests to take off his clothes whenever he so desires and
wears whenever he so desires. And from it is that he takes the various clothes for himself as
a beauty and splendour, and he derives pleasure by wearing it and changing it.
‫ ويف ذلك معايش ملن يعمله من الناس ومكاسب‬،‫وكذلك يتخذ بالرفق من الصنعة ضروبا من اخلفاف والنعال يقي هبا قدميه‬
،‫ فصار الشعر والوبر والصوف يقوم للبهائم مقام الكسوة واالظالف واحلوافر‬،‫ ومنها أقواهتم وأقوات عياهلم‬،‫يكون فيها معاشهم‬
.‫واالخفاف مقام احلذاء‬
And similar to that he takes with the gentleness from the making of various types of shoes,
and slippers to save his feet with these, and in that is a livelihood for one who makes it,
from the people, and an earning for a livelihood to happen to be for them. And from it is
their subsistence and the subsistence for their dependants. Thus, the hair, and the fur, and
the wool become stand for the animals in the place of the clothing, and the pointed hooves,
and the flat hooves, and the footwear in the place of the shoes.
‫ وإال فأين جيف هذه‬،‫ فإهنم يوارون أنفسهم إذا ماتوا كما يواري الناس موتاهم‬،‫فكريا مفضل يف خلقة عجيبة جعلت يف البهائم‬
،‫ إهنا أكثر من الناس لصدق‬:‫ بل لو قال قائل‬،‫الوحوش والسباع وغريها ال يرى منها شئ ؟ وليست قليلة فتخفى لقلتها‬
Think, O Mufazzal, regarding the wondrous creation Made to be in the animals, for they are
burying themselves when they are dying just as the people bury their deceased, or else so
where is the decay (carcasses) of these beasts and the predators and others, nothing is seen
from these? And they aren’t a few, so they could be hidden for their scarcity. But, if a
speaker were to say, ‘These are more (in number) than the people’, he would have spoken
the truth.
‫ وأصناف‬،‫فاعترب ذلك مبا تراه يف الصحاري واجلبال من أسراب الظبا واملها واحلمري والوعول وااليائل وغري ذلك من الوحوش‬
،‫ وضروب اهلوام واحلشرات ودواب االرض‬،‫السباع من االسد والضباع والذئاب والنمور وغريها‬
So, consider that with what you see in the deserts, and the mountains from the flocks of the
antelopes, and the oxen, and the donkeys, and ibexes, and the deers, and other than that
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from the animals, and the types of predators from the lions, and the hyenas, and the
wolves, and the tigers, and others, and variety of the vermins, and the insects, and the
livestock of the earth.
‫وكذلك أسراب الطري من الغربان و القطا واالوز والكراكي واحلمام وسباع الطري مجيعا وكلها ال يرى منها شئ إذا ماتت إال الواحد‬
‫بعد الواحد يصيده قانص أو يفرتسه سبع‬
And similar to that are the flocks of the birds from the crows, and the pigeons, and the
geese, and the shorebirds, and the doves, and predatorily birds altogether, and all of these,
nothing is seen from them when they die, except the one after the one gets hunted or
devoured by a predator.
‫ وحيدث‬،‫ ولوال ذلك المتالت الصحاري منها حىت تفسد رائحة اهلواء‬،‫فإذا أحسوا باملوت كمنوا يف مواضع خفية فيموتون فيها‬
،‫االمراض والوباء‬
So, when they sense the death, they disappear in a hidden place and they are dying therein,
and had it not been that, the deserts would be filled up from these to the extent that it
would spoil the smell of the air, and diseases and the plague would occur.
‫فانظر إىل هذا الذي خيلص إليه الناس وعملوه بالتمثيل االول الذي مثل هلم كيف جعل طبعا وادكارا يف البهائم وغريها ليسلم‬
.‫الناس من معرة ما حيدث عليهم من االمراض والفساد‬
Therefore, look at this which the people are ending up to, and understand it with the first
example which had been struck for them (Qabeella burying Habeelas), how it has been Made
to be a nature and burying among the animals and others, for the safety of the people from
the harm which would occur upon them from the diseases and the spoiling.
‫ لئال خيلو من نعمه جل وعز‬،‫فكر يا مفضل يف الفطن اليت جعلت يف البهائم ملصلحتها بالطبع واخللقة لطفا من اهلل عزوجل هلم‬
‫أحد من خلقه ال بعقل وروية‬
Think, O Mufazzal regarding the acumen which has been Made to be in the animals for their
interests with the natures and the subtle creation from Allah azwj Mighty and Majestic for
them, lest anyone from Hisazwj creatures would be devoid from the Favour of the Majestic
and Mighty, not by intellect and acumen.
‫ ويقف على‬،‫فإن االيل يأكل احليات فيعطش عطشا شديدا فيمتنع من شرب املاء خوفا من أن يدب السم يف جسمه فيقتله‬
‫ فانظر إىل ما جعل من طباع هذه‬،‫ فيعج عجيجا عاليا وال يشرب منه ولو شرب ملات من ساعته‬،‫الغدير وهو جمهود عطشا‬
،‫ وذلك مما ال يكاد االنسان العاقل املميز يضبطه من نفسه‬،‫البهيمة من حتمل الظماء الغالب خوفا من املضرة يف الشرب‬
So, the deer eats the snake, and it gets thirsty with intense thirst, but it prevents from
drinking the water fearing from spread of the poison in its body which would kill it, and it
pauses upon the well and it is a thirsty effort, so it shrieks a loud shriek and does not drink
from it, and if it were to drink, it would die immediately. Look at what is Made to be from
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the nature of these animals from the overwhelming thirst fearing from the harm in the
drinking, and that is from what the intellectual human almost cannot grasp in himself.
‫ فمن أعان‬،‫والثعلب إذا أعوزه الطعم متاوت ونفخ بطنه حىت حيسبه الطري ميتا فإذا وقعت عليه لتنهشه وثب عليها فأخذها‬
‫الثعلب العدمي النطق والروية هبذه احليلة إال من توكل بتوجيه الرزق له من هذا وشبهه ؟‬
And the fox, when it lacks food and blows its belly until the bird reckons it is dead. But,
when it falls upon it, it surprises it and leaps upon it and grabs it. Who assisted the fox who
is speechless and the deliberateness with this trick, except the One azwj Who Guaranteed its
sustenance for it from this, and it’s like?
‫ والدلفني‬،‫فإنه ملا كان الثعلب يضعف عن كثري مما يقوى عليه السباع من مساورة الصيد اعني بالدهاء والفطنة واالحتيال ملعاشه‬
‫ يكمن حتته ويثور املاء الذي‬،‫يلتمس صيد الطري فيكون حيلته يف ذلك أن يأخد السمك فيقتله و يشرحه حىت يطفوا على املاء‬
‫ فانظر إىل هذه احليلة كيف جعلت طبعا‬،‫ فإذا وقع الطري على السمك الطايف وثب إليها فاصطادها‬،‫عليه حىت ال يتبني شخصه‬
.‫يف هذه البهيمة لبعض املصلحة ؟‬
It is so that when the fox is weak from most of the predators which are stronger upon him,
from acquiring the hunt, eyes with the plotting, and the acumen, and the trickery for its
livelihood, and the dolphins seeking a prey of the bird, so its trickery in that would happen
to be that it would take the fish and kill it, and tear it until it floats upon the water. He hides
under it and the water which is upon it, its person not being seen. So, when the bird falls
upon the floating fish, it leaps towards it and catches it. Therefore, look at this trickery, how
it is made to be a nature in this animal for some of its interests?’
،‫ خربين يا موالي عن التنني والسحاب‬:‫ فقلت‬:‫قال املفضل‬
Al-Mufazzal said, ‘I said, ‘Inform me, O my Masterasws, about the dragon and the cloud’.
‫ فهو ال يطلع رأسه يف‬،‫ كما خيتطف حجر املقناطيس احلديد‬،‫ إن السحاب كاملوكل به خيتطفه حيثما ثقفه‬:‫فقال عليه السالم‬
،‫االرض خوفا من السحاب وال خيرج إال يف القيظ مرة إذا صحت السماء فلم يكن فيه نكتة من غيمة‬
Heasws said: ‘The cloud is allocated with it, snatching it away wherever it may be, just as a
rock snatches away the magnetism of the iron, and it does not emerge its head in the
ground fearing from the cloud, not does it come out except in the heat when the sky is
correct and there does not happen to be in it a speck of a cloud’.
.‫ ليدفع عن الناس مضرته‬:‫ فلم وكل السحاب بالتنني يرصده وخيتطفه إذا وجده ؟ قال‬:‫قلت‬
I said, ‘So, why is the cloud allocated with the dragon, lying in wait for it, and snatching it
when it finds it?’ Heasws said: ‘To defend the people from being wounded’.
،‫ قد وصفت يل يا موالي من أمر البهائم ما فيه معترب ملن اعترب فصف يل الذرة والنمل والطري‬:‫ فقلت‬:‫قال املفضل‬
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Al-Mufazzal said, ‘I said, ‘Youasws have described to me, O my Masterasws, from the matters of
the animals what is there in a deliberation for one who considers, so described to me the
small red bee, and the ant, and the bird’.
‫ يا مفضل تأمل وجه الذرة احلقرية الصغرية هل جتد فيها نقصا عما فيه صالحها ؟ فمن أين هذا التقدير‬:‫فقال عليه السالم‬
.‫والصواب يف خلق الذرة إال من التدبري القائم يف صغري اخللق و كبريه ؟‬
Heasws said: ‘O Mufazzal! Contemplate on the face of the small red bee, the petty, the little.
Do you find any deficiency in it from what wherein is its interest? From where is this
determination and the correctness in the creation of the red bee except from the
arrangement of the Custodian in the small of the creatures and its large ones?
‫ فإنك ترى اجلماعة منها إذا نقلت احلب إىل زبيتها مبنزلة مجاعة من الناس‬،‫انظر إىل النمل واحتشادها يف مجع القوت وإعداده‬
،‫ بل للنمل يف ذلك من اجلد والتشمري ما ليس للناس مثله‬،‫ينقلون الطعام أو غريه‬
Look at the ant and its accumulation in collecting the subsistence and its preparation, and
you will see the community from it transferring the grain to its home, being at the status of
a community from the people transferring the food or something else. But, for the ant, in
that, from the struggle and the activity what isn’t for the people, the like of it.
‫أما تريهم يتعاونون على النقل كما يتعاون الناس على العمل ؟ مث يعمدون إىل احلب فيقطعونه قطعا لكيال ينبت فيفسد عليهم‬
‫ مث ال يتخذ النمل الزبية إال يف نشر من االرض كي ال يفيض السيل فيغرقها فكل‬،‫فإن أصابه ندى أخرجوه فنشروه حىت جيف‬
.‫هذا منه بال عقل وال روية بل خقلة خلق عليها ملصلحة لطفا من اهلل عزوجل‬
But, do you not see them assisting each other upon the transfer just as the people assist
each other upon the work? Then, they are deliberating to the grain, and they are cutting it
into pieces lest it grows, and it spoils upon them, and if wetness hits it, so they separate it
until it dries up. Then, the ant does not take to a place except in a high part from the ground
so that the flood does not flow to it and drowns it. (Is) all this without intellect or acumen
(insight)? But, it is a manner Created upon it for its subtle interest from Allah azwj Mighty and
Majestic.
‫ فإنك تراه حني حيس‬،‫ وما اعطي من احليلة والرفق يف معاشه‬،‫ وتسميه العامة أسد الذباب‬،‫ الليث‬:‫انظر إىل هذا الذي يقال له‬
‫ فإذا رأى الذباب قد اطمأن وغفل عنه دب دبيبا دقيقا حىت‬،‫بالذباب قد وقع قريبا منه تركه مليا حىت كأنه موات ال حراك به‬
‫يكون منه حبيث يناله وثبه مث يثب عليه فيأخذه فإذا أخذه اشتمل عليه جبسمه كله خمافة أن ينجو منه فال يزال قابضا عليه حىت‬
،‫حيس بأنه قد ضعف واسرتخى مث يقبل عليه فيفرتسه وحيىي بذلك منه‬
Look at this which is called ‘Al Las’ (dragonfly?), and the generality have named it as ‘lion of
the flies’, and what it has been Given from the tricks, and the kindness in its life, and you will
see it senses as being with the flies to be nearby from it, leave it for a while until as if it is
dead, there being no movement with it. So, when the fly sees it, and feels secure and
become neglectful from it, until it is at a precise distance from it where it can attain it, then
leaps upon it and grabs it. When it does take it, covers upon it with its whole body fearing
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that it might be rescued from it. It does not cease to be capturing upon it until it senses that
it has weakened and relaxed, then it faces towards it and pierces it, so it eats it and live with
that from it.
‫فأما العنكبوت فإنه ينسج ذلك النسج فيتخذه شركا ومصيدة للذباب مث يكمن يف جوفه فإذا نشب فيه الذباب أجال عليه يلدغه‬
.‫ وهكذا حيكى صيد االشراك واحلبائل‬،‫ساعة بعد ساعة فيعيش بذلك منه فكذلك حيكى صيد الكالب والفهود‬
As for the spider, so it weaves that web and takes it as a trap and a snare for the flies, then it
hides inside it. When the fly thrusts into it, it attacks upon it, stinging it time after time, and
it live with that from it. Like that, it is related of the prey of the dogs and the leopards, like
this is related of the prey of the snares and the ropes.
‫ فال تزدر بالشئ إذا‬،‫فانظر إىل هذه الدويبة الضعيفة كيف جعل يف طبعها ما ال يبلغه االنسان إال باحليلة واستعمال آالت فيها‬
‫كانت العربة فيه واضحة كالذرة والنملة وما أشبه ذلك فإن املعىن النفيس قد ميثل بالشئ احلقري فال يضع منه ذلك كما ال يضع‬
.‫من الدينار وهو من ذهب أن يوزن مبثقال من حديد‬
Look at these weak animals how it has been Made to be in its nature what the human being
cannot reach except by means and utilising the tools in it. So, do not be despising with
anything when there was a clear lesson in it, like the red bee and the ant, and what
resembles that, for the noble meaning has been represented with the despicable thing,
therefore do not waste that just as one does not waste the Dinar, and it is from gold, that
one would weight its weight from iron.
‫ فاقتصر به من القوائم‬،‫تأمل يا مفضل جسم الطائر وخلقته فإنه حني قدر أن يكون طائرا يف اجلو خفف جسمه وادمج خلقه‬
،‫ ومن منفذين للزبل والبول على واحد جيمعهما‬،‫ ومن االصابع اخلمس على أربع‬،‫االربع على اثنتني‬
Contemplate, O Mufazzal, on the body of the bird and its creation, for where it is able to be
able to fly in the air, lightness of its body and integration of its creation. It has been reduced
with from the four legs, to be upon two, and from the five fingers to be upon four, and from
the two implements of the droop and the urine upon one combined.
‫ وجعل‬،‫ كما جعل السفينة هبذه اهليئة لتشق املاء وتنفذ فيه‬،‫مث خلق ذا جؤجؤ حمدد ليسهل عليه أن خيرق اهلواء كيف ما أخذ فيه‬
،‫ وكسي كله الريش ليداخله اهلواء فيقله‬،‫يف جناحيه وذنبه ريشات طوال متان لينهض هبا للطريان‬
Then, it has been Created with limited breasts to ease upon it when it breaks through the
atmosphere, how it takes off in it, just as the ship has been made with these preparations to
break the water and be implemented in it. And there has been Made to be long feathers in
its wings and its tail to ease with it for the flying, and the whole of it is covered with the
feathers to enter into the air and stay there.
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‫ وخلق له منقار صلب جاس يتناول به‬،‫وملا قدر أن يكون طعمه احلب واللحم يبلعه بلعا بال مضغ نقص من خلقه االسنان‬
‫ وملا عدم االسنان وصار يزدرد احلب صحيحا واللحم غريضا‬،‫ وال يتقصف من هنش اللحم‬،‫طعمه فال ينسجح من لقط احلب‬
،‫اعني بفضل حرارة يف اجلوف تطحن له الطعم طحنا يستغين به عن املضغ‬
And when it is determined that its food should happen to be the seed and the flesh, it
swallows without chewing, being deficient of the teeth in its creation, and there has been
created for it a solid, rigid beak, taking by its food by it, and it does not wear off from picking
the seed, not does it break from piercing the meat. And when it has no teeth and becomes
swallowing the whole grain, and the chunks of meat, it is assisted by the extra heat in the
inside grinding the food for it, becoming needless with it from the chewing.
‫ مث جعل مما يبيض‬،‫ ويطحن يف أجواف الطري ال يرى له أثر‬،‫واعترب ذلك بأن عجم العنب وغريه خيرج من أجواف االنس صحيحا‬
‫بيضا وال يلد والدة لكيال يثقل عن الطريان فإنه لو كانت الفراخ يف جوفه متكث حىت تستحكم الثقلته وعاقته عن النهوض‬
‫والطريان فجعل كل شئ من خلقه مشاكال لالمر الذي قدر أن يكون عليه‬
And consider that the seed of the grape and other comes out from the inside of the human
being, whole, and it gets grinded in the inside of the bird, no trace being seen for it. Then it
is Made from what lays the eggs and does not give birth directly, lets it becomes too heavy
from the flying, for had it been a chick in its inside, it would remain until it is burdened and
weighed down from the advancing and the flying. All things from its creation has been Made
similar for the matter, which is Ordained to happen upon it.
‫ وبعضها ثالثة أسابيع حىت خيرج الفرخ‬،‫ وبعضها اسبوعني‬،‫مث صار الطائر السائح يف هذا اجلو يقعد على بيضه فيحضنه اسبوعا‬
‫من البيضة مث يقبل عليه فيزقه الريح لتتسع حوصلته للغذاء مث يربيه ويغذيه مبا يعيش به فمن كلفه أن يلقط الطعم ويسخرجه بعد‬
‫أن يستقر يف حوصلته ويغذو به فراخه ؟ والي معىن حيتمل هذه املشقة وليس بذي روية وال تفكر ؟‬
Then the travelling bird comes in the air and sits upon its egg preparing it for a week, and
some of them for two weeks, and some of them for three weeks until the chick hatches
from the egg. Then it turns towards it and opens (its throat) for the wind to widen its throat
for the food intake. Then it raises it and feeds it with what it can live with. So, who
encumbered it that it should hold the food and bring it out after it had settled in his throat,
and feed its chick with it? And for which meaning does it bear these difficulties and it isn’t
with acumen nor any thinking?
‫ لعله ال‬،‫وال يأمل يف فراخه ما يأمل االنسان يف ولده من العز والرفد وبقاء الذكر ؟ فهذا هو فعل يشهد بأنه معطوف على فراخه‬
.‫يعرفها وال يفكر فيها وهي دوام النسل وبقاؤه لطفا من اهلل تعاىل ذكره‬
And it does not hope in its chick what the human being hopes for in his children from the
honour and the help, and remaining of the male? So, this, it is a deed testifying that it is king
upon its chick, perhaps it does not recognise it nor does it think regarding it, and it is a
perpetuation (propagation) of the lineage and its remaining, a kindness from Allahazwj,
Exalted is Hisazwj Mention.
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‫انظر إىل الدجاجة كيف هتيج حلضن البيض والتفريخ وليس هلا بيض جمتمع وال وكر موطى بل تنبعث وتنتفخ وتقوقى ومتتنع من‬
‫الطعم حىت جيمع هلا البيض فتحضنه وتفرخ فلم كان ذلك منها إال القامة النسل ؟ ومن أخذها بإقامة النسل وال روية وال تفكر‬
.‫لوال أهنا جمبولة على ذلك ؟‬
Look at the chicken, how it gets excited for the incubation of the egg and the hatching,
gathering of eggs for it or a nest as a home, but it emits, and swells, and clenches and
refrains from the food until the eggs are gathered for it, so it incubates and hatches. So, why
was that from it except for the establishment of the lineage? And who took it with
establishing the lineage, and there is neither any acumen nor any thinking, if it had not been
a natural propensity (inclination) upon that?
‫ إىل أن‬،‫ وبعضه ليغذي به‬،‫ فبعضه لينتشر منه الفرخ‬،‫ واملاء االبيض الرقيق‬،‫اعترب خبلق البيضة وما فيها من املح االصفر اخلاثر‬
‫ وما يف ذلك من التدبري فإنه لو كان نشؤ الفرخ يف تلك القشرة املستحصنة الىت ال مساغ لشئ إليها جلعل معه‬،‫تنقاب عنه البيضة‬
‫ كمن حيبس يف حبس حصني ال يوصل إىل من فيه فيجعل معه من‬،‫يف جوفها من الغذاء ما يكتفي به إىل وقت خروجه منها‬
.‫القوت ما يكتفي به إىل وقت خروجه منه‬
Consider the creation of the egg and what is therein from the yellow coagulated yolk, and
the thin while water. Part of it, the chick would come from it, and part of it would feed with
it, until the egg is broken from it, and what is therein from the arrangement. If the chick had
been born in that fortified crust which nothing can reach to it, it is made to be with it in its
inside from the feed what it could be sufficed with until the time of its exit from it, like the
one who is withheld in a fortified prison, no one can arrive to him in it, so it is made to be
with him, from the feed, what he could be sufficed with up to the time of his exit from it.
‫ فلو كان الطائر ال‬،‫ فإن مسلك الطعم إىل القانصة ضيق ال ينفذ فيه الطعام إال قليال قليال‬،‫فكر يف حوصلة الطائر وما قدر له‬
،‫ ومىت كان يستويف طعمه ؟ فإمنا خيتلسه اختالسا لشدة احلذر‬،‫يلقط حبة ثانية حىت تصل االوىل إىل القانصة لطال عليه‬
Think regarding the crop (food collection pouch) of the bird and what is determined for it,
for the course of the food to its stomach is narrow, the food cannot go through it except
little by little. So, if the bird cannot swallow a second seed until the first one arrives to its
stomach, it would be prolonged upon it, and when would it finish its meal? So, rather, the
misappropriation confuses it due to the severity of the caution.
‫ وىف احلوصلة أيضا‬،‫فجعلت احلوص لة كاملخالة املعلقة أمامه ليوعي فيها ما أدرك من الطعم بسرعة مث تنفذه إىل القانصة على مهل‬
.‫ فإن من الطائر ما حيتاج إىل أن يزق فراخه فيكون رده للطعم من قرب أسهل عليه‬،‫خلة اخرى‬
The crop has been Made to be like the temporary storage for undigested (feed) in order to
store in it whatever it gets from the food quickly, then move it to the stomach upon an
opportunity. And in the crop as well there is another behaviour, for, from the birds is one
which is needy to feed it’s chick, so its return to the feed from nearby would be easy upon
it.
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‫ فقلت يا موالي إن قوما من املعطلة يزعمون أن اختالف االلوان واالشكال يف الطري إمنا يكون من قبل امتزاج‬:‫قال املفضل‬
.‫االخالط واختالف مقاديرها باملرج و االمهال‬
Al-Mufazzal said, ‘I said, ‘O my Masterasws! There are a people from the philosophers are
alleging that the variation of the colours and the faces in the bird are, rather existing from
before a mixture of inter-mingling and different pastures of theirs, and the chaos.
‫ يا مفضل هذا الوشي الذي تراه يف الطواويس والدراج والتدارج على استواء ومقابلة كنحو ما خيط باالقالم كيف يأيت به‬:‫فقال‬
.‫االمرتاج املهمل على شكل واحد ال خيتلف ؟ ولو كان باالمهال لعدم االستواء ولكان خمتلفا‬
Heasws said: ‘O Mufazzal! This decoration which you see in the peacock, and the pheasant,
and the parrots are upon the same and parallel, like what is written with the pens, how it
comes with the mixture borne upon one face, not different? And if it was with the chaos,
the sameness would not be there, but it would be different.
‫تأمل ريش الطري كيف هو ؟ فإنك تراه منسوجا كنسج الثوب من سلوك دقاق قد الف بعضه إىل بعض كتأليف اخليط إىل اخليط‬
،‫ مث ترى ذلك النسج إذا مددته ينفتح قليال وال ينشق لتداخله الريح فيقل الطائر إذا طار‬،‫والشعرة إىل الشعرة‬
Contemplate a feather of the bird, how it is, and you will see it inter-woven like the weaving
of the cloth from thin thread interlaced upon each other, like a composition of the thread to
the thread, and the hair to the hair. Then, you see that weaving, if it is extended, it opens up
a little but it does not go apart for the wind to enter, so the bird would drop off when it
(nest) flies.
‫ وهو القصبة اليت هو يف وسط‬،‫وترى يف وسط الريشة عمودا غليظا متينا قد نسج عليه الذي هو مثل الشعر ليمسكه بصالبته‬
.‫ وهو مع ذلك أجوف ليخف على الطائر وال يعوقه عن الطريان‬،‫الريشة‬
And you see in the middle of the feather, a heavy, solid column which has been woven upon
by that which is like the hair to withhold it by its hardness, and it is the reed which is in the
middle of the feather, and it, along with that, is hollow for it to be light upon the bird, and
not hinder it from the flying.
‫ فإنه أكثر ذلك يف ضحضاح من املاء‬:‫هل رأيت يا مفضل هذا الطائر الطويل الساقني ؟ وعرفت ماله من املنفعة يف طول ساقيه‬
‫فرتاه بساقني طويلني كأنه ربيئة فوق مرقب وهو يتأمل ما يدب يف املاء فإذا رأى شيئا مما يتقوت به خطا خطوات رقيقا حىت‬
‫ ولو كان قصري الساقني وكان خيطو حنو الصيد ليأخذه يصيب بطنه املاء فيثور و يذعر منه فيتفرق عنه فخلق له ذلك‬،‫يتناوله‬
.‫العمودان ليدرك هبما حاجته وال يفسد عليه مطلبه‬
Have you seen, O Mufazzal, this bird with long legs? And you will understand what is for it
from the benefits in having long legs, for most of the time it is in shallow water, and you see
it with long legs as if it is a guard above a watchtower, and it is contemplating what is
crawling in the water. So, when it sees something from what it anticipates with it gradually,
with delicate steps until it catches it. And had it been of short legs, and stepped near to the
Page 142 of 405

prey in order to seize it, its belly would have hit the water and it would have rippled and
shook from it. Therefore, those pillars (long legs) have been Created for it, to achieve its
needs by them and its aim would not be spoilt upon it.
‫تأمل ضروب التدبري يف خلق الطائر فإنك جتد كل طائر طويل الساقني طويل العنق وذلك ليتمكن من تناول طعمه من االرض‬
‫ ورمبا اعني مع طول العنق بطول املناقري ليزداد االمر‬،‫ولو كان طويل الساقني قصري العنق ملا استطاع أن يتناول شيئا من االرض‬
.‫عليه سهولة له وإمكانا أفال ترى أنك ال تفتش شيئا من اخللقة إ ؟ وجدته على غاية الصواب واحلكمة؟‬
Contemplate the variety of arrangements in the creation of the bird, and you will find every
bird with long legs being with the long neck, and that is to enable it to attain its food from
the ground, and if the legs were long and a short neck, it would not have been able to attain
anything from the ground. And sometimes it is assisted with the long neck by the long beak,
in order to increase the matter of ease upon it, and enablement. Do you not see it; you do
not investigate anything from the creation? And you would have it upon a peak of
correctness and the Wisdom?
‫ وكذلك اخللق‬،‫انظر إىل الع صافري كيف تطلب أكلها بالنهار فهي ال تفقده ؟ وال هي جتده جمموعا معدا بل تناله باحلركة والطلب‬
‫كله فسبحان من قدر الرزق كيف قوته ؟ فلم جيعل مما ال يقدر عليه إذ جعل للخلق حاجة إليه ومل جيعله مبذوال وينال باهلوينا إذ‬
،‫كان ال صالح يف ذلك فإنه لو كان يوجد جمموعا معدا كانت البهائم تتقلب عليه وال تنقلع حىت تبشم فتهلك‬
Look at the sparrow how it seeks its meal by the day and it does not lose it? And it does not
find it gathered deliberately, but it attains it by the movement and the seeking. And, similar
to that is the whole of creation. So, the Glorious is the One azwj Who Determined the
sustenance, how is Hisazwj Strength? Heazwj has not Made, from what Heazwj has not
Determined upon it, When Heazwj Made for the people, a need to it, and did not Made it a
waste, and it can be attained with ease, what if there was no interest in that. If it had count
(food) gathered, prepared, the animals would have fluctuated upon it, and not moved (from
it) until they slept, and be destroyed.
‫أعلمت ما طعم هذه االصناف من‬. ‫وكان الناس أيضا يصريون بالفراغ إىل غاية االشر والبطر حىت يكثر الفساد ويظهر الفواحش‬
‫الطري اليت ال خترج إال بالليل كمثل البوم واهلام واخلفاش ؟‬
And the people as well, being with the free time, are coming to the peak of evil and the
wicked until the corruption abound and the immoralities appear. Didn’t I asws let you know
what food there is for these types from the birds which do not come out except at night, like
the owl, and the masked owl, and the bat?’
،‫ ال يا موالي‬:‫قلت‬
I said, ‘No, my Masterasws!’
‫ وذلك أن هذه الضروب مبثوثة يف‬،‫ إن معاشها من ضروب تنتشر يف هذا اجلو من البعوض والفراش وأشباه اجلراد واليعاسيب‬:‫قال‬
‫اجلو ال خيلو منها موضع واعترب ذلك بأنك إذا وضعت سراجا بالليل يف سطح أو عرصة دار اجتمع عليه من هذا شئ كثري فمن‬
Page 143 of 405

‫ كيف يوايف تلك الساعة من موضع‬:‫ قيل له‬:‫ أنه يأيت من الصحاري والرباري‬:‫ فإن قال قائل‬.‫أين يأيت ذلك كله إال من القرب ؟‬
‫بعيد ؟ وكيف يبصر من ذلك البعد سراجا يف دار حمفوفة بالدور فيقصد إليه ؟‬
Heasws said: ‘Their livelihood is from a variety scattered in the air, from the mosquitoes, and
the butterflies, and it’s like the grasshopper, and the dragonflies, and that is because these
varieties are sent in the air and no place is empty from these. And consider that when you
place a lantern at night or a roof, or a courtyard of a house, a lot of these would gather to it.
From where do all of that come from, except from nearby? So, if a speaker says, ‘They come
from the desert and the prairies’, it would be said to him, ‘How can they meet up at that
very moment from a remote place? And how can they see a lantern in a house from that
distance, perilous (dying for) with the circling, so it aims to it?’
‫ فهذه االصناف من الطري‬،‫مع أن هذه عيانا تتهافت على السراج من قرب فيدل ذلك على أهنا منتشرة يف كل موضع من اجلو‬
،‫ فانظر كيف وجه الرزق هلذه الطيور اليت ال خترج إال بالليل من هذه الضروب املنتشرة يف اجلو‬.‫تلتمسها إذا خرجت فتتقوت هبا‬
،‫واعرف مع ذلك املعىن يف خلق هذه الضروب املنتشرة اليت عسى أن يظن ظان أهنا فضل ال معىن له‬
Along with that is that these can been seen altered to the lantern from nearby, so that
evidence upon that these are scattered in every place from the air. These types of the birds
seek them when they come out and live by it. Look at how is the aspect of the sustenance
for these birds which do not come out except at night, from these varieties scattered in the
air, and recognise along with that, the meaning in the creation of these scattered varieties
which perhaps a thinker would think that it is an extra, there being no meaning for it.
‫ وذلك أنه ذو اذنني ناشزتني وأسنان ووبر وهو يلد والدا ويرضع‬،‫خلق اخلفاش خ لقة عجيبة بني خلقة الطري وذوات االربع أقرب‬
‫ مث هو أيضا مما خيرج بالليل ويتقوت مما يسري يف اجلو من الفراش‬،‫ وكل هذا خالف صفة الطري‬،‫ويبول وميشي إذا مشى على أربع‬
،‫وما أشبهه‬
Creation of the bat is a wondrous creation between the birds, and with the four is closer,
and that is because it is with two protruding ears, and teeth and furs, and it begets children,
and breastfeeds, and urinates, and walks when it walks upon four. And all this is opposite to
the attributes of the bird. Then it, as well, is from what comes out at night and feeds from
what flies in the air, from the butterflies and what resembles it.
‫ إحديهما خروج ما خيرج‬:‫ وذلك يفسد ويبطل من جهتني‬،‫ وإن غذاءه من النسيم وحده‬،‫ إنه ال طعم للخفاش‬:‫وقد قال قائلون‬
،‫ واالخرى أنه ذو أسنان ولو كان ال يطعم شيئا مل يكن لالسنان فيه معىن‬،‫منه من الثفل والبول فإن هذا ال يكون من غري طعم‬
،‫وليس يف اخللقة شئ ال معىن له‬
And the speakers have said, ‘There is no food for the bat, and that its feed is from the gentle
breeze alone’. And that is invalid and false from two aspects – one of that is the excretion
what comes out from it from the excreta and the urine, and that cannot happen from
without food; and the other is that it is with teeth, and if it was not eating anything, there
would have been no meaning for the teeth in it, and there is nothing in the creation which
has no meaning to it.
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‫ ومن أعظم االرب فيه خلقته العجيبة الدالة على قدرة اخلالق جل‬،‫وأما املآرب فيه فمعروفة حىت أن زبله يدخل يف بعض االعمال‬
.‫ وتصرفها فيما شاء كيف شاء لضرب من املصلحة‬،‫شأنه‬
And as for the purpose in it, it is well known to the extent that its droop entered into some
of the treatments, and from the great purpose in it is that its wondrous creation evidences
upon the Determination of the Creator, Majestic is Hisazwj Glory, and Hisazwj Utilisation in
whatever Heazwj so Desires, howsoever Heazwj Desires from for a variety of interests.
‫ " ابن مترة " فقد عشش يف بعض االوقات يف بعض الشجر فنظر إىل حية عظيمة قد أقبلت‬:‫فأما الطائر الصغري الذي يقال له‬
‫ فلم‬،‫حنو عشه فاغرة فاها لتبلعه فبينما هو يتقلب ويضطرب يف طلب حيلة منها إذا وجد حسكة فحملها فألقاها يف فم احلية‬
‫ أفرأيت لو مل اخربك بذلك كان خيطر ببالك أو ببال غريك أنه يكون من حسكة مثل هذه‬.‫تزل احلية تلتوي وتتقلب حىت ماتت‬
‫املنفعة العظيمة أو يكون من طائر صغري أو كبري مثل هذه احليلة ؟‬
As for the small bird which is called ‘Ibn Tamrat’ (Pipit). It lives in some of the times in some
of the trees. Look at a great snake which has come around its nest and opened its mouth to
devour it. While it turns around and is desperate in seeking a means from it, when it finds
bones, so it carries it and throws it in the mouth of the snake, and the snake does not cease
to twist and turn until it dies. Do you see that if I asws had not informed you with that, it
would have come in your mind or in someone else’s mid that it happens from the bone, a
great benefit like this, or it happens from a small bird or a big one, the like of this ploy?
‫ انظر إىل النحل واحتشاده يف‬.‫اعترب هبذا وكثري من االشياء تكون فيها منافع ال تعرف إال حبادث حيدث به أو خرب يسمع به‬
‫ وإذا‬،‫ وهتيئة البيوت املسدسة وما ترى يف ذلك اجتماعه من دقائق الفطنة فانك إذا تأملت العمل رأيته عجيبا لطيفا‬،‫صنعة العسل‬
،‫ وإذا رجعت إىل الفاعل ألفيته غبيا جاهال بنفسه فضال عما سوى ذلك‬،‫رأيت املعمول وجدته عظيما شريفا موقعه من الناس‬
Consider this and a lot of things happening to have benefits in these which you do not
recognise except by an event occurring with it or a news you hear with it. Look at the bee
and its confluence in making the honey, and the construction of the hexagonal homes, and
what you see in that is its gathering from the miniscule cleverness. So, when you
contemplate the work, you will see it as wondrous, subtle; and when you see the worker
you will find it great, nobler than the people. And when you return to the doer, you will find
him stupid, ignorant with himself, and more from besides that.
‫ففي هذا أوضح الداللة على أن الصواب واحلكمة يف هذه الصنعة ليس للنحل بل هي للذي طبعه عليها وسخره فيها ملصلحة‬
.‫الناس‬
In this, there is clear evidence upon that the correctness and the wisdom in this
construction isn’t of the bee, but it is of the One azwj Who Natured it upon this and Subdued
it with regards to it for the interest of the people.
Page 145 of 405

‫ وإن دلفت عساكره حنو بلد من البلدان مل‬،‫انظر إىل هذا اجلراد ما أضعفه وأقواه فإنك إذا تأملت خلقه رأيته كأضعف االشياء‬
‫ أال ترى أن ملكا من ملوك االرض لو مجع خيله ورجله ليحمي بالده من اجلراد مل يقدر على ذلك ؟‬.‫يستطع أحد أن حيميه منه‬
‫أفليس من الدالئل على قدرة اخلالق أن يبعث أضعف خلقه إىل أقوى خلقه فال يستطيع دفعه ؟‬
Look at this locust how weak it is and how strong (at the same time). When you
contemplate its creation (body), you would see it like a weak thing, and if it advances its
army to a city from the cities, no one is able to protect himself from it. Do you not see that a
king from the kings of the earth, if he were to gather his cavalry and his infantry to protect
his country from the locust, he would not be able upon that? Isn’t it from the evidence upon
the Power of the Creator that Heazwj Sends the weakest of Hisazwj creatures to the strongest
of Hisazwj creatures, but they are not able to repel it?
‫ حىت يسرت نور الشمس بكثرته فلو‬،‫انظر إليه كيف ينساب على وجه االرض مثل السيل فيغشي السهل و اجلبل والبدو واحلضر‬
‫ ويف كم من سنة كان يرتفع فاستدل بذلك على القدرة اليت ال‬،‫كان هذا مما يصنع بااليدي مىت كان جيتمع منه هذه الكثرة‬
.‫يؤودها شئ ويكثر عليها‬
Look at how its glides upon the surface of the earth like the flood, and it overwhelms the
coast, and the mountain, and the valleys and the rural areas, until it veils the light of the sun
due to their numbers. If this had been from what the hands make, when would this number
of them gather, and in how many years would they arise. Thus, it evidences with that upon
the Power of the Oneazwj Who, is not assisted upon anything, and Heazwj Multiplies upon it.
‫تأمل خلق السمك ومشاكلته لالمر الذي قدر أن يكون عليه فإنه خلق غري ذي قوائم النه ال حيتاج إىل املشي إذا كان مسكنه‬
‫ وجعلت له مكان القوائم أجنحة شداد يضرب هبا يف‬،‫ وخلق غري ذي رية النه ال يستطيع أن يتنفس وهو منغمس يف اللجة‬،‫املاء‬
‫ وكسي جسمه قشورا متانا متداخلة كتداخل الدروع واجلواشن لتقيه من‬،‫جانبيه كما يض رب املالح باجملاذيف من جانيب السفينة‬
‫اآلفات‬
Contemplate of the creation of the fish and its similarities for the affairs which have been
Determined to happen upon it, for it has been Created without legs because there is no
need for it to walk when its dwelling is the water, and Created without aeration because it is
not able to breathe while it is immersed in the depths of the sea. And there have been
Made for it, in place of the legs, strong fins to strike with these by its side just as the sailor
strikes with the paddles from the two sides of the ship. And its body is cladded with hard
interlocking crusts like overlapping shields to protect it from the afflictions.
‫ وإال فكيف يعلم به‬،‫ فصار يشم الطعم من البعد البعيد فينتجعه‬،‫فاعني بفضل حسن يف الشم الن بصره ضعيف واملاء حيجبه‬
‫ومبوضعه ؟ واعلم أن من فيه إىل صماخيه منافذ فهو يعب املاء بفيه ويرسله من صماخيه فرتوح إىل ذلك كما يرتوح غريه من‬
.‫احليوان إىل تنسم هذا النسيم‬
Thus, it is assisted by the excellent sense of smell because its sight is weakened and the
water veils it, so it comes smelling the food from a remote distance and seeks it, or else how
would it know of its place?
Page 146 of 405

And know that from its mouth to its inner ear, there are outlets, and it takes in the water
with its mouth and sends it out from its outlets, and it circulates to that just as the others
from the animals circulate to a breeze, this gentle breeze.
‫ والعلة يف ذلك‬،‫فكر اآلن يف كثرة نسله وما خص به من ذلك فإنك ترى يف جوف السمكة الواحدة من البيض ما ال حيصى كثرة‬
‫أن يتسع ملا يغتذي به من أصناف احليوان فإن أكثرها يأكل السمك حىت أن السباع أيضا يف حافات اآلجام عاكفة على املاء‬
‫أيضا كي ترصد السمك فإذا مر هبا خطفته‬
Think now regarding the abundance of its species and what it has been specialised with
from that, and you will see in the inside of the one fish, the eggs which its numbers cannot
be counted, and the reason regarding that is that there is capacity for the variety of the
animal to feed from it, for most of it is eaten by the fish, to the extent that the predators as
well in the edges of the depths engaging upon the water as well preying upon the fish, and
when it passes by it, ravishes (overcomes) it.
‫فلما كانت السباع تأكل السمك والطري يأكل السمك والناس يأكلون السمك والسمك يأكل السمك كان من التدبري فيه أن‬
.‫يكون على ما هو عليه من الكثرة‬
So, when the predators eat the fish, and the bird eat the fish, and the people are eating the
fish, and the fish eat the fish, it was from the arrangement in it that these would happen to
be upon an abundance.
‫ ودواب املاء‬،‫فإذا أردت أن تعرف سعة حكمة اخلالق وقصر علم املخلوقني فانظر إىل ما يف البحار من ضروب السمك‬
‫ مثل القرمز‬،‫ واالصناف اليت ال حتصى وال تعرف منافعها إال الشئ بعد الشئ يدركه الناس بأسباب حتدث‬،‫واالصداف‬
When you want to recognise the capacious Wisdom of the Creator and the deficient
knowledge of the created beings, then look at that is in the seas from the variety of the
fishes, and creatures of the sea and the shells, and the varieties which cannot be counted
nor can its benefits be recognised except the thing after the thing, which the people realise
by the causes of the occurrences, like the cochineal.
‫فإنه إمنا عرف الناس صبغه بأن كلبة جتول على شاطئ البحر فوجدت شيئا من الصنف الذي يسمى احللزون فأكلته فاختضب‬
.‫ وأشباه هذا مما يقف الناس عليه حاال بعد حال وزمانا بعد زمان‬،‫خطمها بدمه فنظر الناس إىل حسنه فاختذوه صبغا‬
But rather the people recognised its colour by a dog wandering upon the beach of the sea,
and it finds something from the type which is called a snail, so it ate it, and its nose was
coloured by its blood. So, the people looked are its beauty and took it as a dye, and the likes
of this from what the people pause upon, year after year, and era after an era’.
‫ بكر إيل غدا إن شاء اهلل تعاىل فانصرفت وقد‬:‫ وقال‬،‫ حان وقت الزوال فقام موالي عليه السالم إىل الصالة‬:‫قال املفضل‬
.‫ مت اجمللس الثاين‬.‫ حامدا هلل على ما آتانيه فبت ليليت مسرورا مبتهجا‬،‫ مبتهجا مبا منحنيه‬،‫تضاعف سروري مبا عرفنيه‬
Page 147 of 405

Al-Mufazzal said, ‘The time for midday came, so my Masterasws arose to perform the Salat,
and said: ‘Come to measws early tomorrow, if Allahazwj the Exalted so Desires’. I left and my
cheerfulness has doubled with what heasws had made me understand, excited with what
heasws had inclined me towards, praising to Allahazwj upon what I had been given, and I spent
my night cheerful, happy’. The second sitting was complete.
،‫ فلما كان اليوم الثالث بكرت إىل موالي فاستوذن يل فدخلت فأذن يل باجللوس فجلست‬:‫ قال املفضل‬:‫اجمللس الثالث‬
The third sitting – Al-Mufazzal said, ‘So when it was the third day, I went early morning to
my Masterasws, and heasws permitted for me and I entered, and heasws permitted for me with
the sitting, so I sat.
‫ ومن تفيأ‬،‫ من شذ عنا فالنار مأواه‬،‫ وأيدنا حبلمه‬،‫ اصطفانا بعلمه‬،‫ احلمد هلل الذي اصطفانا ومل يصطف علينا‬:‫فقال عليه السالم‬
،‫بظل دوحتنا فاجلنة مثواه‬
Heasws said: ‘The Praise is for Allahazwj Who Chose usasws and did not Choose against usasws.
Heazwj Chose usasws by Hisazwj Knowledge, and Assisted usasws by Hisazwj Forbearance. One who
turns against usasws, so the Fire would be his abode, and one who suffices with the shade of
ourasws tree (Family), the Paradise would be his resting place.
‫ وأنا أبتدئ‬،‫ وشرحت لك أمر احليوان‬،‫قد شرحت لك يا مفضل خلق االنسان وما دبر به و تنقله يف أحواله وما فيه من االعتبار‬
‫ االرض واملاء واهلواء‬:‫اآلن بذكر السماء والشمس والقمر والنجوم والفلك والليل والنهار واحلر والربد والرياح واجلواهر االربعة‬
.‫ واملطر والصخر واجلبال والطني و احلجارة واملعادن والنبات والنخل والشجر وما يف ذلك من االدلة والعرب‬،‫والنار‬
Iasws have expounded for you, O Mufazzal, the creation of the human being and what is
arranged with him, and his transfer in his situation and what is therein from the lessons, and
Iasws expounded for you the matter of the animals, and Iasws am beginning now with the
mention of the sky, and the sun, and the moon, and the stars, and the orbits, and the night,
and the day, and the heat, and the cold, and the winds, and the four seasons, the earth, and
the water, and the air, and the fire, and the rain, and the rocks, and the mountains, and the
clay, and the stones, and the mines, and the vegetation, and the palm trees, and the tree,
and what is in that from the evidence and the lesson.
‫فكر يف لون السماء وما فيه من صواب التدبري فإن هذا اللون أشد االلوان موافقة للبصر وتقوية حىت أن من صفات االطباء ملن‬
‫ وقد وصف احلذاق منهم ملن كل بصره االطالع يف‬،‫أصابه شئ أضر ببصره إدمان النظر إىل اخلضرة وما قرب منها إىل السواد‬
،‫إجانة خضراء مملوة ماءا‬
Think, regarding the colour of the sky and what is therein from the correctness of the
arrangement, for if this colour is the most intense of the colours compatible with the sight
and strength to the extent that from the qualities of the physicians to one who has been hit
by something harmful for his sight, to habituate the looking at the green and whatever is
closer from it to the black (dark green) to the extent that he would prescribe one to look
with all his view into a green container filled with water.
Page 148 of 405

‫فانظر كيف جعل اهلل جل وتعاىل أدمي السماء هبذا اللون االخضر إىل السواد ليمسك االبصار املنقلبة عليه فال ينكأ فيها بطول‬
،‫مباشرهتا له فصار هذا الذي أدركه الناس بالفكر والروية والتجارب يوجد مفروغا منه يف اخللقة حكمة بالغة ليعترب هبا املعتربون‬
.‫ قاتلهم اهلل أىن يؤفكون‬،‫ويفكر فيها امللحدون‬
Look at how Allahazwj, Majestic and Exalted, has Made the lining of the sky in this green
colour to the black, in order to hold the gaze turned towards it, and he does not give up in it
with the prolonged looking at it. So, this has come by which the people realised with the
thinking and the seeing, and the experimentation found, taken for granted from it regarding
the creation, a conclusive Wisdom for the lesson learners to take lessons from it, and the
atheists to think with regards to it, May Allah Fight them! How deluded they are [9:30].
‫فكر يا مفضل يف طلوع الشمس وغروهبا القامة دوليت النهار والليل فلوال طلوعها لبطل أمر العامل كله فلم يكن الناس يسعون يف‬
‫ واالرب يف طلوعها‬،‫ ومل يكونوا يتهنؤون بالعيش مع فقدهم لذة النور وروحه‬،‫معايشهم ويتصرفون يف امورهم والدنيا مظلمة عليهم‬
‫ظاهر مستغن بظهوره عن االطناب يف ذكره والزيادة يف شرحه‬
Think, O Mufazzal, regarding the rising of the sun and its setting for the establishment of the
two states of the day and the night. Had it not been for its rising, the affairs of the world
would have been invalidated and the people would not have strived in the livelihood and
disperse regarding their affairs, and the world would have been dark upon them, and they
would have been welcoming with the live along with losing their pleasure of the light and its
cheerfulness. And the purpose in its rising is apparent. It is needless from exaggerating its
mention and the increase in its explanation.
‫ فلوال غروهبا مل يكن للناس هدء وال قرار مع عظم حاجتهم إىل اهلدء والراحة لسكون أبداهنم ومجوم‬،‫بل تأمل املنفعة يف غروهبا‬
‫حواسهم وانبعاث القوة اهلاضمة هلضم الطعام وتنفيذ الغذاء إىل االعضاء مث كان احلرص يستحملهم من مداومة العمل ومطاولته‬
‫على ما يعظم نكايته يف أبداهنم فإن كثريا من الناس لوال جثوم هذا الليل لظلمته عليهم مل يكن هلم هدء وال قرار حرصا على‬
‫الكسب واجلمع واالدخار‬
But, contemplate on the benefits in its setting. If there did not happen to be for the people
any calm or tranquillity along with a great need of theirs to the relaxation and the rest to
settle their bodies, and resting of their senses, and recuperation of the strength of the
digestion to digest the food, and implement the food to the body parts, then the greed
would have carried them from the perpetual work and its prolongation upon what would
magnify its complaint in their bodies, for a lot of people, if it hadn’t been for the squatting of
the night of the darkness upon them, there would neither have been any calm nor
tranquillity for them, being greedy upon the earning and amassing and hoarding.
‫مث كانت االرض تستحمي بدوام الشمس بضيائها وحتمي كل ما عليها من حيوان ونبات فقدرها اهلل حبكمته وتدبريه تطلع وقتا‬
‫وتغ رب وقتا مبنزلة سراج يرفع الهل البيت تارة ليقضوا حوائجهم مث يغيب عنهم مثل ذلك ليهدؤوا ويقروا فصار النور والظلمة مع‬
.‫تضادمها منقادين متظاهرين على مبا فيه صالح العامل وقوامه‬
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Then the earth would have heated up by the perpetual sunshine and heat up all what is
upon it, from the animals, and vegetation. Therefore, Allahazwj Determined it, by Hisazwj
Wisdom, and Hisazwj Arrangement, to emerge it at a time and set at a time, being at the
status of a lamp sometimes raised for the people of the house for them to fulfil their needs,
the it disappears from them like them, for them to calm down and acknowledge. So, the
light and the darkness came to be with their opposite (qualities) Guided demonstrators
upon with what is therein an interest of the world and its standing.
‫ ففي الشتاء‬،‫مث فكر بعد هذا يف ارتفاع الشمس واحنطاطها القامة هذه االزمنة االربعة من السنة وما يف ذلك من التدبري واملصلحة‬
‫ وتشد أبدان احليوان‬،‫ ويستكثف اهلواء فينشأ منه السحاب واملطر‬،‫تعود احلرارة يف الشجر والنبات فيتولد فيهما مواد الثمار‬
،‫وتقوي‬
Then think after this, regarding the rising of the sun and its setting to establish these four
times (seasons) of the year, and what is in that from the arrangement and the interest. In
the winter, the heat acclimatises in the tree and the vegetation, and there are born fruit
plants in these, and the air condenses and from it the clouds and the rains are raised, and
the bodies of the animals are strengthened.
،‫ ويهيج احليوان للسفاد‬،‫ وتنور االشجار‬،‫ويف الربيع تتحرك وتظهر املواد املتولدة يف الشتاء فيطلع النبات‬
And in the spring, the plants which were born in the winter stir and appear and the
vegetation appears, and the trees radiate, and the animals get excited for the copulation.
،‫ وجيف وجه االرض فتهيأ للبناء واالعمال‬،‫ وتتحلل فضول االبدان‬،‫ويف الصيف حيتدم اهلواء فتنضج الثمار‬
And in the summer, the air rages and the fruits ripen, and the excretion of the bodies
disintegrates, and the surface of the earth dries up preparing for the construction and the
work.
‫ و يطيب اهلواء فيه إىل‬،‫ ويصح االبدان وميتد الليل فيمكن فيه بعض االعمال لطوله‬،‫ ويرتفع االمراض‬،‫ويف اخلريف يصفو اهلواء‬
.‫مصاحل اخرى لو تقصيت لذكرها لطال فيها الكالم‬
And in the autumn the air clears, and the diseases are raised, and the bodies are healthy,
and the night is extended, and some of the works are enabled due to its length, and the air
is good in it to other interest, if you were to search its mention, the speech would be
prolonged regarding it.
‫ وما يف ذلك من التدبري فهو الدور الذي تصح به االزمنة‬،‫فكر اآلن يف تنقل الشمس يف الربوج االثىن عشر القامة دور السنة‬
‫ ويف هذا املقدار من دوران الشمس تدرك الغالت‬،‫ ويستوفيها على التمام‬،‫ واخلريف‬،‫ والصيف‬،‫ والربيع‬،‫ الشتاء‬:‫االربعة من السنة‬
،‫ مث تعود فيستأنف النشوء والنمو‬،‫ وتنتهي إىل غاياهتا‬،‫والثمار‬
Think now regarding the transfer of the sun in the twelve constellations to establish the
circle of the year, and what is in that from the arrangement, for it is the circle which the four
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times from the year are correct with it – the winter, and the spring, and the summer, and
the autumn, and are fulfilled upon the perfection; and in that is the measurement from the
rotation of the sun and the achievement of the yields and the fruits, and these to their
peaks, then repeats to resume the development and growth.
‫أال ترى أن السنة مقدار مسري الشمس من احلمل إىل احلمل فبالسنة وأخواهتا يكال الزمان من لدن خلق اهلل تعاىل العامل إىل كل‬
،‫ وهبا حيسب الناس االعمال واالوقات املوقتة للديون واالجارات واملعامالت وغري ذلك من امورهم‬،‫وقت وعصر من غابر االيام‬
.‫ومبسري الشمس يكمل السنة ويقوم حساب الزمان على الصحة‬
Do you not see the year is measured by the sun from the (constellation) Aries to the Aries.
So, by the year and its counterparts the times are weighed from the time Allah azwj the
Exalted Created the world to all times and period from the bygone days, and by it the
people account the deeds, and the timings timed for the debts, and the wages, and the
dealings and other than that from their matters. And the course of the sun perfects the year
and establishes the accounting of the times upon the correctness.
‫انظر إىل شروقها على العامل كيف دبر أن يكون فإهنا لو كانت تبزغ يف موضع من السماء فتقف ال تعدوه ملا وصل شعاعها‬
‫ومنفعتها إىل كثري من اجلهات الن اجلبال و اجلدران كانت حتجبها عنها فجعلت تطلع يف أول النهار من املشرق فتشرق على ما‬
‫قابلها من وجه املغرب مث ال تزال تدور وتغشى جهة بعد جهة حىت تنتهي إىل املغرب فتشرق على ما استرت عنها يف أول النهار‬
،‫فال يبقى موضع من املواضع إال أخذ بقسطه من املنفعة منها‬
Look at its rising upon the world, how it is regulation to happen, for it were to emerge in a
particular place of the sky and it stops, not returning to what its rays have arrive to, and
their benefits to a lot of the entities, because the mountains and the walls would be
obstructing these (rays). Therefore, the emergence has been Made to be in the first part of
the day from the east, and its shines upon what is in front of it from the face of the west,
then it does not cease to circle and overwhelm an entity after an entity until it ends up to
the west, so it shines upon what had been veiled from it in the beginning of the day. Thus,
there does not remain any place from the places except it takes its instalment from the
benefits from it.
‫ ولو ختلفت مقدار عام أو بعض عام كيف كان يكون حاهلم ؟ بل كيف كان يكون هلم مع ذلك بقاء ؟‬،‫واالرب اليت قدرت له‬
‫أفال يرى الناس كيف هذه االمور اجلليلة اليت مل تكن عندهم فيها حيلة ؟ فصار جتري على جماريها ال تعتل وال تتخلف عن‬
.‫مواقيتها لصالح العامل وما فيه بقاؤه‬
And the purpose which has been Determined for it, and if the measurement of the year or
part of the year was to differ, how would their state come to be? But, how would it happen
for them, along with that, any survival? Don’t the people see how these sublime affairs are
for which there are no means with them regarding these? Thus, the flow upon its flows
came to be not to be suspended, nor delayed from its timings for the interest of the world
and what is therein in its survival.
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‫ الن دوره ال يستويف االزمنة‬،‫ وال يقوم عليه حساب السنة‬،‫استدل بالقمر ففيه داللة جليلة تستعملها العامة يف معرفة الشهور‬
‫ وصار الشهر من شهور‬،‫ ولذلك صارت شهور القمر وسنوه تتخلف عن شهور الشمس وسنيها‬،‫االربعة ونشوء االمثار وتصرمها‬
.‫القمر ينتقل فيكون مرة بالشتاء ومرة بالصيف‬
Deduce with the moon, for in it is sublime evidence which the general people are using in
recognising the months, and the accounting of the year cannot stand upon it, because its
rotation does not equate to the four seasons and emergence of the fruits and their ripening,
and due to that the months came to be the moon (lunar), and its year is difference from the
sun and its (solar) year, and the month from the lunar months came to be changing, so
these happen to be with the winter at times, and at times with the summer.
‫فك ر يف إنارته يف ظلمة الليل واالرب يف ذلك فإنه مع احلاجة إىل الظلمة هلدء احليوان وبرد اهلواء على النبات مل يكن صالح يف‬
‫ النه رمبا احتاج الناس إىل العمل بالليل لضيق الوقت‬،‫أن يكون الليل ظلمة داجية ال ضياء فيها فال ميكن فيه شئ من العمل‬
‫ وقطع‬،‫ وضرب اللنب‬،‫عليهم يف تقصي االعمال بالنهار أو لشدة احلر وإفراطه فيعمل يف ضوء القمر أعماال شىت كحرث االرض‬
‫ وما أشبه ذلك‬،‫اخلشب‬
Think regarding its radiating in the darkness of the night and the purpose in that, for it is
with the need to the darkness to guide the animals and cool the air upon the vegetation. It
is not correct in the night becoming completely dark, there being no illumination in it, so
nothing from the work is enabled, because sometime the people are needy to the work at
night due to the constriction of the time upon them to fulfil the deeds by the day, or due to
the intensity of the heat and its excessiveness, so he works in the illumination of the
moonlight, various works like ploughing the ground, and milking, and cutting the wood, and
what resembles that.
،‫ وجعل طلوعه يف بعض الليل دون بعض‬،‫ وانسا للسائرين‬،‫فجعل ضوء القمر معونة للناس على معايشهم إذا احتاجوا إىل ذلك‬
‫ وميتنعوا من اهلدء والقرار فيهلكهم‬،‫ونقص مع ذلك من نور الشمس وضيائها لكيال تنبسط الناس يف العمل انبساطهم بالنهار‬
‫ذلك ويف تصرف القمر خاصة يف مهله وحماقه وزيادته ونقصانه وكسوفه من التنبيه على قدرة اهلل خالقه املصرف له هذا التصريف‬
.‫لصالح العامل ما يعترب به املعتربون‬
So, the illumination of the moon was Made as an assistance to the people upon their lives
when they are needy to that, and a comfort for the walkers, and its ascent in some of the
night besides some, and a reduction with that from the light of the sun and its illumination,
lest the people spread in the word, their spreading by the day, and be prevented from the
calm and the tranquillity, and that would destroy them. And in the behaviour of the moon
especially in its crescent and its fullness, and its increase and its reduction, and its eclipse is
an alertness upon the Power of Allahazwj, its Creator, the behaviour of it with this behaviour
is for the interest of the world, what the lesson learners take a lesson from.
‫ وبعضها مطلقة تنتقل يف‬،‫فكر يا مفضل يف النجوم واختالف مسريها فبعضها ال تفارق مراكزها من الفلك وال تسري إال جمتمعة‬
‫ واآلخر خاص لنفسه حنو‬،‫ أحدمها عام مع الفلك حنو املغرب‬:‫الربوج وتفرتق يف مسريها فكل واحد منها يسري سريين خمتلفني‬
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‫ كالنملة اليت تدور على الرحى فالرحى تدور ذات اليمني والنملة تدور ذات الشمال والنملة يف تلك تتحرك حركتني‬،‫املشرق‬
،‫ واالخرى مستكرهة مع الرحى جتذهبا إىل خلفها‬،‫ إحديهما بنفسها فتتوجه أمامها‬:‫خمتلفتني‬
Think, O Mufazzal, regarding the stars and the difference in their courses. Some of these do
not separate from their place from the orbits not travels except together, and some of these
are separately transferring in the constellation in their courses. Each one of these travel two
difference courses – one of it is a year from the orbit around the west, and other especially
for itself around the east, like the ant, which circles upon the hand-mill. So, the hand-mill
turn clockwise and the ant travels counter-clockwise, and the ant, in that movement has
two different movements – one of these is with itself, so it heads in front of it, and the other
reclining with the hand-mill attracting it backwards.
‫فاسئل الزاعمني أن النجوم صارت على ما هي عليه باالمهال من غري عمد وال صانع هلا ما منعها أن تكون كلها راتبة ؟ أو تكون‬
‫كلها منتقلة ؟ فإن االمهال معىن واحد فكيف صار يأيت حبركتني خمتلفتني على وزن وتقدير ؟ ففي هذا بيان أن مسري الفريقني‬
.‫ وليس بإمهال كما تزعم املعطلة‬،‫على ما يسريان عليه بعمد وتدبري وحكمة وتقدير‬
So, ask the claimants, if the stars came to be what these are upon, by the chaos from
without there being any deliberation nor a Maker for it, what is its meaning that all of it
happens to be in rotation? Or all of it happens to be moving? If the meaning of chaos was
one, then how did these come to be two different movements upon a weight and
determination? In this is an explanation of the two courses upon what they are travelling
with deliberation, and wisdom, and determination, and it isn’t with chaos just as the
philosophers are alleging.
‫ إهنا لو كانت كلها راتبة لبطلت الدالالت اليت يستدل هبا من‬:‫ ومل صار بعض النجوم راتبا وبعضها منتقال ؟ قلنا‬:‫فإن قال قائل‬
،‫ كما قد يستدل على أشياء مما حيدث يف العامل بتنقل الشمس والنجوم يف منازهلا‬،‫تنقل املنتقلة ومسريها يف كل برج من الربوج‬
If a speaker says, ‘And why did some of the stars become rotating and some of them
moving?’ Weasws say: ‘If all of these had been in rotation it would have invalidated the
evidences which can be evidenced with from the Mover of the movement and its course in
every constellation from the constellations, just as it evidences upon the things from what
occurs in the world by the movement of the sun and the stars in their places.
‫ولو كانت كلها منتقلة مل يكن ملسريها منازل تعرف وال رسم يوقف عليه النه إمنا يوقف مبسري املنتقلة منها بتنقلها يف الربوج الراتبة‬
‫ ولو كان تنقلها حبال واحدة الختلط نظامها وبطلت املآرب‬،‫كما يستدل على سري السائر على االرض باملنازل اليت جيتاز عليها‬
‫ إن كينونتها على حال واحدة توجب عليها االمهال من اجلهة اليت وصفنا ففي اختالف سريها‬:‫ ولساغ لقائل أن يقول‬،‫فيها‬
.‫وتصرفها وما يف ذلك من املآرب واملصلحة أبني دليل على العمد والتدبري فيها‬
And if all of these had been moving, there would not have been any places in its course
which could be recognised nor a mark to stop upon, because it would stop in a course of the
movement from it by its movement in the constellation rotating, just as it would evidence
upon the course of the rest upon the earth by station which traverses upon it. And if had
been moving with ones state its system not mixing, it would invalidate the purpose in it, and
Page 153 of 405

it would be allowed for a speaker that he should be saying, ‘Its being upon one state
obligates the chaos upon it’, from the aspect which weasws described and in the difference in
its courses and its behaviour and what is in that from the purpose and the interest, clear
evidence upon the deliberation and the arrangement in it.
‫فكر يف هذه النجوم اليت تظهر يف بعض السنة وحتتجب يف بعضها كمثل الثريا واجلوزاء والشعريني وسهيل فإهنا لو كانت بأسرها‬
‫تظهر يف وقت واحد مل تكن لواحد فيها على حياله دالالت يعرفها الناس ويهتدون هبا لبعض امورهم كمعرفتهم اآلن مبا يكون‬
‫ واحتجاهبا إذا احتجبت‬،‫من طلوع الثور واجلوزاء إذا طلعت‬
Think regarding these stars which appear in part of the year and are hidden in part of it, like
the Pleiades, and the Betelgeuse, and the ‘Al-Sha’rayn’ (The star emerging after Betelgeuse),
and the Canopus, so these had been its prisoners, would have appeared in one time, it
would not happen for one among these upon its state, any evidence the people could have
recognise and be guided by these to some of their matters, like their recognising now with
at what would happen from the emergence of the Taurus and the Betelgeuse when they
emerge, and their hiding when they are hidden.
‫ وكما جعلت‬،‫فصار ظهور كل واحد واحتجابه يف وقت غري وقت اآلخر لينتفع الناس مبا يدل عليه كل واحد منها على حدته‬
‫الثريا وأشباهها تظهر حينا وحتجب حينا لضرب من املصلحة كذلك جعلت بنات النعش ظاهرة ال تغيب لضرب آخر من‬
،‫ وذلك أهنا ال تغيب وال تتوارى‬،‫املصلحة فإهنا مبنزلة االعالم اليت يهتدي هبا الناس يف الرب والبحر للطرق اجملهولة‬
Thus, the appearance of each one and its hiding in a time other than another time came to
be of benefit to the people with what evidence upon it by each one from these upon its
limit, and just as the Pleiades and the likes of it have been Made to appear for a while and
be hidden for a while is for a variety of interests. Similar to that the daughters of Canopus
have been Made to be visible, not hiding, is for another variety of interests, for these are at
the status of the world by which the people are guided with in the land, and the sea, and to
the unknown roads, and that is because these are not hidden and do not get covered.
،‫فهم ينظرون إليها مىت أرادوا أن يهتدوا هبا إىل حيث شاؤوا وصار االمران مجيعا على اختالفهما موجهني حنو االرب واملصلحة‬
‫ وأشياء مما حيدث‬،‫ عالمات ودالالت على أوقات كثرية من االعمال كالزراعة والغراس والسفر يف الرب والبحر‬:‫وفيهما مآرب اخ رى‬
‫ مع ما يف‬،‫ واللجج اهلائلة‬،‫ وهبا يهتدى السائرون يف ظلمة الليل لقطع القفار املوحشة‬،‫يف االزمنة من االمطار والرياح واحلر والربد‬
.‫ترددها يف كبد السماء مقبلة ومدبرة ومشرفة ومغربة من العرب فإهنا تسري أسرع السري وأحثه‬
So, they are looking at it whenever they want to be guided with it to wherever they like, and
the two matters together came to be upon their difference as two dipoles for the purpose
and the interest. And in these two there is another purpose – Signs, and the evidences upon
the many timing from the works like the cultivation, and the planting, and the travelling in
the land and the sea, and things from what occurs in the times, from the rains, and the
winds, and the heat, and the cold, and by it are guided the walkers in the darkness of the
night to cut through the lonely desolate parts, and the demanding vastness, along with what
is in its hesitation in the middle of the sky, frontwards, and backwards, and eastwards, and
westwards from the crossing, for it is a course of the quickest travel and its familiar one.
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‫أرأيت لو كانت الشمس والقمر والنجوم بالقرب منا حىت يتبني لنا سرعة سريها بكنه ما هي عليه أمل تكن ستخطف االبصار‬
‫ وكذلك أيضا لو أن اناسا كانوا يف قبة مكللة‬،‫بوهجها وشعاعها ؟ كالذي حيدث أحيانا من الربوق إذا توالت واضطرمت يف اجلو‬
‫مبصابيح تدور حوهلم دورانا حثيثا حلارت أبصارهم حىت خيروا لوجوههم‬
Do you see, if the sun and the moon and the stars were near to us until the quickness of
their courses what these are upon were seen by us, wouldn’t the sights be snatched due to
their brightness and radiance? Like that which occurs in your lifetime, from the lightning
when it rolls out and flashes in the atmosphere. And similar to that as well, if the people
were in an inside a dome covered with lights circling around them in rapid rotations, their
sights would be dazzled until they would fall upon their faces.
‫ وبأسرع السرعة لكيال تتخلف عن مقدار‬،‫فانظر كيف قدر أن يكون مسريها يف البعد البعيد لكيال تضر يف االبصار وتنكأ فيها‬
‫ وميكن فيه احلركة إذا حدثت ضرورة‬،‫ وجعل فيها جزء يسري من الضوء ليسد مسد االضواء إذا مل يكن قمر‬،‫احلاجة يف مسريها‬
‫ وإن مل يكن شئ من الضوء يهتدي به مل يستطع أن يربح‬،‫كما قد حيدث احلادث على املرء فيحتاج إىل التجايف يف جوف الليل‬
‫مكانه‬
Look at how it has been Determined that their courses happen in the far distance lest it
harms the sights and the effects of it, and as fast as possible lest there is a variation of the
need it is course, and there has been Made to be in these a small part of the light to fill the
gap when there does not happen to be a moon, and enable the movement in it when a
necessity occurs just as an event may occur for the person and he becomes needy to go in
the middle of the night, and if there does not happen to be anything from the light to be
guided with, he would not be able to go to a place.
‫ وجعل خالهلا شئ من الضوء للمأرب اليت‬،‫فتأمل اللطف واحلكمة يف هذا التقدير حني جعل للظلمة دولة ومدة حلاجة إليها‬
.‫وصفنا‬
Contemplate the subtleness and the Wisdom in this arrangement where there has been
Made to be for the darkness, a state and a period to a need to it, and Made to be during it,
something from the light for the purpose which weasws described.
‫فكر يف هذا الفلك بشمسه وقمره وجنومه وبروجه تدور على العامل يف هذا الدوران الدائم هبذا التقدير والوزن ملا يف اختالف الليل‬
‫ وما عليها من أصناف احليوان والنبات من ضروب املصلحة كالذي بينت‬،‫ وهذه االزمان االربعة املتوالية على االرض‬،‫والنهار‬
.‫ وصواب وحكمة من مقدر حكيم ؟‬،‫ وهل خيفى على ذي لب أن هذا تقدير مقدر‬،‫وشخصت لك آنفا‬
Think regarding this orbit with its sun, and its moon, and its stars, and its constellations
orbiting upon the universe in these perpetual orbits, with this arrangement and mass to
what is an alternation of the night and the day, and these four consecutive seasons upon
the earth, and what is upon it from the types of animals and the various vegetation for the
interest like that which Iasws explained especially for you just now, and is it hidden upon the
one with understanding that this arrangement has a measurement, and correctness, and
wisdom from a Determiner, Wise Oneazwj?
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‫ إن هذا شئ اتفق أن يكون هكذا فما منعه أن يقول مثل هذا يف دوالب تراه يدور ويسقي حديقة فيها شجر‬:‫فإن قال قائل‬
‫ ومب كان يثبت هذا القول لو‬،‫ونبات ؟ فرتى كل شئ من آلته مقدرا بعضه يلقى بعضا على ما فيه صالح تلك احلديقة وما فيها‬
،‫قاله ؟ و ما ترى الناس كانوا قائلني له لو مسعوه منه‬
If a speaker says, ‘This thing is co-incidental that it is happening like this’, so what prevents
him the he should be saying the like of this in a cartwheel you see rotating and quenching a
garden wherein are trees and vegetation? You see all things from a tool as measured, part
of it meeting a part upon what therein is an interest for that garden and whatever is in it;
and with what would he prove this word if he says it? And do you view that people would be
saying to him if they hear from him.
‫ ويقدر أن يقول يف‬،‫ إنه كان بال صانع ومقدر‬:‫أفينكر أن يقول يف دوالب خشب مصنوع حبيلة قصرية ملصلحة قطعة من االرض‬
‫ إنه شئ اتفق أن يكون بال صنعة‬:‫هذا الدوالب االعظم املخلوق حبكمة يقصر عنها أذهان البشر لصالح مجيع االرض وما عليها‬
.‫ لو اعتل هذا الفلك كما تعتل اآلالت اليت تتخذ للصناعات وغريها أي شئ كان عند الناس من احليلة يف إصالحه ؟‬،‫وال تدبري‬
Is he denying to be saying regarding the wooden cartwheel as being manufactured by small

mean in a piece of the earth, ‘It is without a maker and a measurement’, and he is able to be
saying regarding this great cartwheel Created with Wisdom, the minds of the mortals are
limited from it for the interest of the entire earth and what is upon it, ‘It is a co-incidental
thing and that it is happening without a maker or an arrangement’. If this orbit were to be
suspended just as the as the tools are taken from the making and other such, which thing
would be with the people, from the means, regarding its interests?
‫فكر يا مفضل يف مقادير النهار والليل كيف وقعت على ما فيه صالح هذا اخللق فصار منتهى كل واحد منهما إذا امتد إىل‬
‫ أفرأيت لو كان النهار يكون مقداره مائة ساعة أو مائيت ساعة أمل يكن يف ذلك بوار كل ما يف‬،‫مخس عشرة ساعة ال جياوز ذلك‬
.‫االرض من حيوان ونبات ؟‬
Think, O Mufazzal, regarding the measurements of the day and the night, how they occur
upon what is therein an interest of this people, each one of them ends up, when it extends
to fifteen hours, it does not exceed that. Do you see, if the measurement of the day was a
hundred hours or two hundred hours, would there not happen to be a ruination in that of
all what is in the earth, from animals and vegetation?
‫ وال االنسان كان يفرت عن‬،‫ وال البهائم كانت متسك عن الرعي لودام هلا ضوء النهار‬،‫أما احليوان فكان ال يهدأ وال يقر طول املدة‬
‫ وأما النبات فكان يطول عليه حر النهار ووهج الشمس حىت جيف‬،‫ وكان ذلك سيهلكها أمجع ويؤديها إىل التلف‬،‫العمل واحلركة‬
،‫وحيرتق‬
As for the animals, they would neither settle nor calm down for the prolonged duration, nor
the beasts withheld from the pastures if the light of the day was perpetual on them, nor the
human being would have stopped the work and the movement; and that would destroy
them all and lead to the damage. And as for the vegetation, the heat of the day and the
glare of the sun would be prolonged upon these until they would dry and burn up.
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‫ وختمد‬،‫وكذلك الليل لو امتد مقدار هذه املدة كان يعوق أصناف احليوان عن احلركة والتصرف يف طلب املعاش حىت متوت جوعا‬
.‫ كالذي تراه حيدث على النبات إذا كان يف موضع ال تطلع عليه الشمس‬،‫احلرارة الطبيعية من النبات حىت يعفن ويفسد‬
And similar to that is the night, if it is extended by a measurement of this period, would
hamper the types of animals from moving and dispersing in seeking the livelihood until they
would die of hunger. And the natural heat would be extinguished from the vegetation until
they would decompose and decay, like that which you see occurring upon the vegetation
when it was in a place upon which the sun does not shine.
‫اعترب هبذه احلر والربد كيف يتعاوران العامل ويتصرفان هذا التصرف من الزيادة والنقصان واالعتدال القامة هذه االزمنة االربعة من‬
‫السنة وما فيهما من املصاحل مث مها بعد دباغ االبدان اليت عليها بقاؤها وفيها صالحها فإنه لو ال احلر والربد وتداوهلما االبدان‬
.‫لفسدت وأخوت وانتكثت‬
Consider this heat and cold how they are covering the world and they are both being
utilised in this utilisation, from the increase and the decrease, and the moderation set up in
these four seasons of the year and what is in these from the interests. Then these two, after
tanning the bodies upon which is their survival; and in it is its interest, for if there was no
heat or cold and the circulation of the bodies, these would spoil and fall down and be
neglected.
‫ واآلخر يزيد مثل ذلك حىت‬،‫فكر يف دخول أحدمها على اآلخر هبذا التدريج والرتسل فإنك ترى أحدمها ينقص شيئا بعد شئ‬
‫ ولو كان دخول إحديهما على االخرى مفاجاة الضر ذلك باالبدان وأسقمها‬،‫ينتهي كل واحد منهما منتهاه يف الزيادة والنقصان‬
‫كما أن أحدكم لو خرج من محام حار إىل موضع الربودة لضره ذلك وأسقم بدنه‬
Think regarding of the entering of one upon the other with this arrangement and the
gradualness, and you will see one of them reducing by something after something, and the
other increasing the like of that until each one of them ends up to its end point in the
increase and the reduction. And if the entry of one of them upon the other was sudden, that
would harm the bodies and sicken them just as if one of you comes out from the bath heat
to a cold place, that would be harmful and his body would become sick.
‫فلم جعل اهلل عزوجل هذا الرتسل يف احلر والربد إال للسالمة من ضرر املفاجاة ؟ ومل جرى االمر على ما فيه السالمة من ضر‬
‫املفاجاة لوال التدبري يف ذلك؟‬
So, why did Allahazwj Mighty and Majestic Make this gradualness in the heat and the cold
except for the safety from the harm of the suddenness? And why did the matter flow upon
what wherein is the safety from harm of the suddenness, if there was no arrangement in
that?
‫فإن زعم زاعم أن هذا الرتسل يف دخول احلر والربد إمنا يكون البطاء مسري الشمس يف االرتفاع واالحنطاط سئل عن العلة يف‬
‫ فإن اعتل يف االبطاء ببعد ما بني املشرقني سئل عن العلة يف ذلك فال تزال هذه‬،‫إبطاء مسري الشمس يف ارتفاعها واحنطاطها‬
،‫املسألة ترقى معه إىل حيث رقى من هذا القول حىت استقر على العمد والتدبري‬
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If a claimer were to claim that this gradualness in the entry of the heat and the cold, rather
happens to slow down the course of the sun in the rising, would be asked about the reason
in the slowdown in the course of the sun in its rising and its declining. If there is a rise in the
slow down with the remoteness of what is between the east and the west, would be asked
about the reason regarding that. So, these questions would not cease to progress with it up
to where there is preferable that this word, until it settles upon the deliberation and the
arrangement.
،‫ ولوال الربد ملا كان الزرع يفرخ هكذا‬،‫لوال احلر ملا كانت الثمار اجلاسية املرة تنضج فتلني وتعذب حىت يتفكه هبا رطبة ويابسة‬
‫ويريع الريع الكثري الذي يتسع للقوت وما يرد يف االرض للبذر‬
Had it not been for the heat, the bitter solid (unripen) fruits would not mature, so it softens
and freshens until the wetness and the dryness disassociate with it. And had it not been for
the cold, the plantations would not have germinated like this, and speed up the income a lot
which is capacious for the strength, and what it provides in the land for the sowing.
،‫ ويف ذلك عربة ملن فكر‬،‫أفال ترى ما يف احلر والربد من عظيم الغناء واملنفعة وكالمها مع غنائه واملنفعة فيه يومل االبدان وميضها‬
.‫وداللة على أنه من تدبري احلكيم يف مصلحة العامل وما فيه‬
Do you not see what is in the heat and the cold, from the great abundance and the benefits,
and each of these it with its abundance and the benefit in it, it (also) hurts the bodies and
can burn these; and in that there is a lesson for one who thinks, and evidence upon that it is
from an arrangement of the Wise in the interests of the world and whatever is in it.
،‫وانبهك يا مفضل على الريح وما فيها ألست ترى ركودها إذا ركدت كيف حيدث الكرب الذي يكاد أن يأيت على النفوس‬
‫ واآلفة يف الغالت ؟ ففي هذا بيان أن‬،‫ ويعقب الوباء يف االبدان‬،‫ ويعفن البقول‬،‫ ويفسد الثمار‬،‫وحيرض االصحاء وينهك املرضى‬
.‫هبوب الريح من تدبري احلكيم يف صالح اخللق‬
And wake yourself up, O Mufazzal, upon the wind and what is in it. Don’t you see its
stagnation when it does stagnate, how the distress occurs which almost comes upon the
breathing, and incites the healthy and weakens the sick, and spoils the fruits, and decays the
vegetables, and followed by the plague in the bodies, and the pests in the harvests? In this,
there is an explanation that the blowing of the wind is from an arrangement of the Wise
Oneazwj in the interests of the people.
‫ والناس يتكلمون يف‬،‫ واهلواء يؤديه إىل املسامع‬،‫وانبئك عن اهلواء خبلة اخرى فإن الصوت أثر يؤثره اصطكاك االجسام يف اهلواء‬
‫ فلو كان أثر هذا الكالم يبقى يف اهلواء كما يبقى الكتاب يف القرطاس المتال‬،‫حوائجهم ومعامالهتم طول هنارهم وبعض ليلهم‬
‫ وكانوا حيتاجون يف جتديده واالستبدال به إىل أكثر مما حيتاج إليه يف جتديد القراطيس الن ما‬،‫ فكان يكرهبم ويفدحهم‬،‫العامل منه‬
‫يلقى من الكالم أكثر مما يكتب‬
And Iasws shall inform you about the air in another manner, for the sound is an effect,
impacted by the friction of the bodies in the air, and the air delivers it to the ears, and the
people are talking regarding their needs and their affairs the (entire) length of their day and
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some of their night. If the effect of this speech was to remain in the air just as the writing
remain in the paper, the world would be filled from it, and it would have disturbed them
and scared them, and they would have been needy to renewing it and the replacement with
it to more than what it needed to in renewing the papers, because whatever one faces from
the speech is more than what is written.
،‫فجعل اخلالق احلكيم جل قدسه هذا اهلواء قرطاسا خفيا حيمل الكالم ريثما يبلغ العامل حاجتهم مث ميحى فيعود جديدا نقيا‬
‫ وحسبك هبذا النسيم املسمى " هواء " عربة وما فيه من املصاحل فانه حياة هذه االبدان واملمسك‬،‫وحيمل ما محل أبدا بال انقطاع‬
‫ وهو احلامل‬،‫ وفيه تطرد هذه االصوات فيؤدي هبا من البعد البعيد‬،‫ ومن خارج مبا تباشر من روحه‬،‫هلا من داخل مبا تستنشق منه‬
.‫هلذه االراييح ينقلها من موضع إىل موضع‬
So, the Wise Creator, Majestic is Hisazwj Holiness, Made this air as a hidden paper carrying
the speech, awaiting delivery to the world of their needs, and it gets deleted and returns to
be as new, clean, and it carries what it carries for ever without termination, and it should
suffice you with this gentle breeze, the name ‘Hawa’ (air), as a lesson and what is therein
from the interests, for the life of these bodies and the holder for these is from inside with
what it inhales from it, and from outside with what it faces from its wind, and in which these
voices are expelled and it (air) deposits these from the far distances, and it is the carrier of
these smells, transferring it from a place to a place.
‫ وهو القابل هلذا احلر والربد اللذين يتعاقبان على العامل‬،‫أال ترى كيف تأتيك الرائحة من حيث هتب الريح فكذلك الصوت‬
‫ ومنه هذه الريح اهلابة فالريح تروح عن االجسام وتزجي السحاب من موضع إىل موضع ليعم نفعه حىت يستكثف‬،‫لصالحه‬
‫ وجتفف االشياء‬،‫ وتشب النار‬،‫ وترخي االطعمة وتربد املاء‬،‫ وتسري السفن‬،‫ وتلقح الشجر‬،‫ وتفضه حىت يستخف فيتفشي‬،‫فيمطر‬
.‫ وباجلملة أنه حتيي كلما يف االرض فلوال الريح لذوى النبات ومات احليوان ومحت االشياء وفسدت‬،‫الندية‬
Do you not see how the smell comes to you from where the wind blows? Similar to that is
the sound, and it is the acceptor of this heat and the cold, those which are alternating upon
the world for its interest, and from it is the blowing of the wind. The wind blows away from
the objects and evoke the cloud from a place to a place to benefit it, until it condenses and
it rains, and it unfolds until it lightens and spreads, and trees fertilise, and the ships sail, and
it releases the food, and the waters cool, and the fires are ignited, and the moist things dry
up, and in summary, it revives all what is in the earth. Had it not been for the wind, the
vegetation would wilt and the animals would die, and the things would decompose and
spoil.
‫ فمن ذلك سعة هذه االرض وامتدادها‬،‫فكر يا مفضل فيما خلق اهلل عزوجل عليه هذه اجلواهر االربعة ليتسع ما حيتاج إليه منها‬
‫ واملعادن اجلسمة‬،‫ والعقاقري العظيمة‬،‫فلوال ذلك كيف كانت تتسع ملساكن الناس ومزارعهم ومراعيهم ومنابت أخشاهبم وأحطاهبم‬
،‫غناؤها‬
Think, O Mufazzal, regarding what Allahazwj Mighty and Majestic Created these four seasons
to expand upon what is needed to from these. From that expansion is this earth and its
spread. Had it not been that, how would it be capacious for the dwellings of the people and
Page 159 of 405

their farms and their pastures, and the growth of their timber and firewood, and the great
real estates, and the mines of their minerals and their gems.
‫ ما املنفعة فيها ؟ فهي مأوى هذه الوحوش وحماهلا ومرعاها مث فيها‬:‫ولعل من ينكر هذه الفلوات اخلاوية والقفار املوحشة فيقول‬
‫ فكم بيداء وكم فدفد حالت قصورا وجنانا بانتقال الناس إليها‬،‫بعد متنفس ومضطرب للناس إذا احتاجوا إىل االستبدال بأوطاهنم‬
‫ ولوال سعة االرض وفسحتها لكان الناس كمن هو يف حصار ضيق ال جيد مندوحة عن وطنه إذا حزبه أمر يضطره‬،‫وحلوهلم فيها‬
.‫إىل االنتقال عنه‬
And perhaps one would deny these empty voids and desolate wilderness, and he would be
saying, ‘What is the benefit in these? These are a shelter for these wild beasts and their
places and their pastures. Then, in these afterwards is an outlet and disturbance for the
people when they are needy to change their homeland. So, many deserts, and how many
wastelands became castles and gardens by the transfer of the people to it and their arrival
in these. And had the earth not been capacious and open spaced, the people would be like
one who is in a siege, restricted, not finding an option from his homeland, when a matter of
a group makes him desperate to the transfer away from it.
‫مث فكر يف خلق هذه االرض على ما هي عل يه حني خلقت راتبة راكنة فتكون موطنا مستقرا لالشياء فيتمكن الناس من السعي‬
‫ واالتقان العماهلم‬،‫ والنوم هلدئهم‬،‫ واجللوس عليها لراحتهم‬،‫عليها يف مأرهبم‬
Then think regarding the creation of this earth upon what it is upon, where it has been
Created wet, static, so it would become a stable homeland for the things. The people are
enabled from the capaciousness upon it in their purposes, and the sitting upon it for their
rest, and the sleep for their calmness, and the workmanship for their works.
‫ بل كانوا ال يتهنؤون بالعيش‬،‫فإهنا لو كانت رجراج ة متكفئة مل يكونوا يستطيعون أن يتقنوا البناء والتجارة والصناعة وما أشبه ذلك‬
،‫واالرض ترتج من حتتهم‬
So, if it had been shaking, reclining, they would not have been able to master the
construction, and the trading, and the manufacturing, and what resembles that. But, they
would not be enjoying the life while the ground was shaking beneath them.
‫ فلم صارت‬:‫ فان قال قائل‬.‫واعترب ذلك مبا يصيب الناس حني الزالزل على قلة مكثها حىت يصريوا إىل ترك منازهلم واهلرب عنها‬
،‫ إن الزلزلة وما أشبهها موعظة وترهيب يرهب هبا الناس لريعووا وينزعوا عن املعاصي‬:‫هذه االرض تزلزل ؟ قيل له‬
And consider that with what hits the people where there is the earthquake for a little while,
until they become leaving their houses and fleeing from these. If a speaker were to say,
‘Why did this earth come to be with the tremors?’ It would be said to him, ‘The earthquake
and what resembles it is a preaching and an intimidation, the people being intimidated by it,
to warn them and take them away from the acts of disobedience.
Page 160 of 405

‫ ويدخر هلم إن صلحوا من‬،‫وكذلك ما ينزل هبم من البالء يف أبداهنم وأمواهلم جيرى يف التدبري على ما فيه صالحهم واستقامتهم‬
‫ ورمبا عجل ذلك يف الدنيا إذا كان ذلك يف الدنيا صالحا للخاصة‬،‫الثواب والعوض يف اآلخرة ما ال يعدله شئ من امور الدنيا‬
.‫والعامة‬
And like that is what descend with them from the affliction in their bodies and their wealth,
flowing in the arrangement upon what therein is their correction and their integrity, and
hoarding for them, if they correct themselves, the Rewards and the replacements in the
Hereafter what nothing from the affairs of the world can be equated with; and sometimes
hasten that in the world, when that was in the world a correction of the special ones and
the general ones.
‫مث إن االرض يف طباعها الذي طبعها اهلل عليه باردة يابسة وكذلك احلجارة و إمنا الفرق بينها وبني احلجارة فضل يبس يف‬
‫ أفرأيت لو أن اليبس أفرط على االرض قليال حىت تكون حجرا صلدا أكانت تنبت هذا النبات الذي به حياة احليوان ؟‬،‫احلجارة‬
‫وكان ميكن هبا حرث أو بناء ؟ أفال ترى كيف تنصب من يبس احلجارة وجعلت على ما هي عليه من اللني والرخاوة ولتهيأ‬
.‫لالعتماد ؟‬
Then, the earth, in its nature which Allahazwj Natured it upon, is cold, dry, and like that are
the rocks. But rather, the difference between it and the rock is the extra dryness in the
rocks. Do you not see, if that dryness is overdone upon the earth a little until the rocks
become rock solid, would the vegetation would grow with this growth by which is like of the
animals? And would it have enabled a farm or a construction? Do you not see how the
dryness is concentrated in the rock, and it has been Made what it is upon from the softness,
and the laxity and the preparedness for the deliberation?
‫ومن تدبري احلكيم جل وعال يف خلقة االرض أن مهب الشمال أرفع من مهب اجلنوب فلم جعل اهلل عزوجل كذلك إال لينحدر‬
‫املياه على وجه االرض فتسقيها و ترويها ؟ مث تفيض آخر ذلك إىل البحر فكأمنا يرفع أحد جانيب السطح وخيفض اآلخر لينحدر‬
‫ ولوال ذلك لبقي املاء متحريا على‬،‫املاء عنه وال يقوم عليه كذلك جعل مهب الشمال أرفع من مهب اجلنوب هلذه العلة بعينها‬
،‫وجه االرض فكان مينع الناس من إعماهلا ويقطع الطرق واملسالك‬
And from the arrangement of the Wise, Majestic and Exalted, in the creation of the earth is
that the northern side is higher than the south. Why did Allah azwj Mighty and Majestic Make
it like that except for trickling the waters upon the surface of the earth to quench it and
irrigate it? Then that overflows into the sea. It is as if one side of the roof is higher and the
other is lower to trickle the water away from it and not to stand still upon it. Like that He azwj
Made the northern side to be higher than the southern side for this reason exactly. And had
it not been that, the water would have remained confused upon the surface of the earth,
and it would have prevented the people from their works, and cut off the roads and the
pathways.
‫ وسقي‬،‫مث املاء لوال كثرته وتدفقه يف العيون واالودية و االهنار لضاق عما حيتاج الناس إليه لشرهبم وشرب أنعامهم ومواشيهم‬
،‫ وشرب ما يرده من الوحوش والطري والسباع وتتقلب فيه احليتان ودواب املاء‬،‫زروعهم وأشجارهم وأصناف غالهتم‬
Page 161 of 405

Then, the water, had it not been for its abundance and its being dispelled into the rivers,
and the valleys, it would have been constricted upon what the people are needy to, for their
drinking, and the drinking of their cattle and their livestock, and quench their plants and
their trees and types of their harvests; and the drinking of whatever comes to it from the
wild animals, and the birds, and the predators, and the fishes and creatures of the water
fluctuate in it.
‫وفيه منافع آخر أنت هبا عارف وعن عظم موقعها غافل فإنه سوى االمر اجلليل املعروف من غنائه يف إحياء مجيع ما على االرض‬
‫ وبه يبل الرتاب‬،‫ وبه تنظف االبدان واالمتعة من الدرن الذي يغشاها‬،‫من احليوان والنبات ميزج باالشربة فتلني وتطيب لشارهبا‬
‫ وبه يستحم‬،‫ وبه يسيغ الغصان ما غص به‬،‫فيصلح لالعتمال وبه يكف عادية النار إذا اضطرمت وأشرف الناس على املكروه‬
.‫ إىل أشباه هذا من املآرب اليت تعرف عظم موقعها يف وقت احلاجة إليها‬،‫املتعب الكال فيجد الراحة من أوصابه‬
And in it is another benefit. You know it, and about the greatness of its occurrence, you are
heedless, for it is the same majestic matter, the well know from its abundance in reviving
the entirety of what is upon the earth, from the animals and the vegetation mingling with
the drinking, so it softens and becomes good for it to be drunk; and by it the bodies are
cleaned, and the dead from the dust which engulfs it, and by it the soil humidifies and is
correct for the utilisation, and by it the fire is doused (soaked) when it inflames and the
people face upon its abhorrence, and by it the dyer dyes what he dyes with it, and by it the
tired calf is bathed and finds the rest from its injuries, to the likes of this from the purposes
which you recognised the greatness of its occurrence in the time of need to it.
‫ من‬:‫ ما االرب فيه ؟ فاعلم أنه مكتنف ومضطرب ما ال حيصى‬:‫فإن شككت يف منفعة هذا املاء الكثري املرتاكم يف البحار وقلت‬
‫ ويف سواحله منابت العود‬،‫ وأصناف شىت تستخرج من البحر‬،‫ ومعدن اللؤلؤ والياقوت والعنرب‬،‫أصناف السمك ودواب البحر‬
،‫ وضروب من الطيب والعقاقري‬،‫واليلنجوج‬
So, if you were to doubt in the benefits of this abundant water accumulating in the ocean,
and you say, ‘What is the purpose in it?’, then know that it is encompassed and turbulent
with what cannot be counted, from the types of fish and creatures of the sea, and a mine of
pearls and the sapphire and amber, and various types being extracted from the sea; and in
its coasts grows the Oud and the driftwood, and a variety of the perfumes and the
medicines.
‫ ومن العراق‬،‫مث هو بعد مركب الناس وحممل هلذه التجارات اليت جتلب من البلدان البعيدة كمثل ما جيلب من الصني إىل العراق‬
‫إىل الصني فإن هذه التجارات لو مل يكن هلا حممل إال على الظهر لبارت وبقيت يف بلداهنا وأيدي أهلها الن أجر محلها كان‬
‫ واآلخر انقطاع‬،‫ أحدمها فقد أشياء كثرية تعظم احلاجة إليها‬:‫ وكان جيتمع يف ذلك أمران‬،‫جياوز أمثاهنا فال يتعرض أحد حلملها‬
،‫معاش من حيملها ويتعيش بفضلها‬
Then, after its composition by the people, and carried to these trades which are brought
from distant cities, like what is brought from China to Iraq, and from Iraq to China, for these
trades, if there had not been a carrier for it except upon the back, would have broken and
remained in its city and in the hands of its people, because the wages of carrying it would
have exceeded its cost, therefore no one would be exposed (agree) to carrying it. And two
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matters would have gathered in that – one of that is the loss of a lot of things maximising
the need to it, and the other, cutting off the livelihood of the one carrying it and living by
the grace of it.
‫ ويعجز عما حيول إىل السحاب والضباب‬،‫وهكذا اهلواء لوال كثرته وسعته الختنق هذا االنام من الدخان والبخار اليت يتحري فيه‬
.‫أوال اوال وقد تقدم من صفته ما فيه كفاية‬
And similar to that is the air, if it had not been abundant, capacious, it would have choked
the cattle from the smoke and the vapour which they would be hesitating in, and frustrated
from what is turned into the cloud and the fog first of all, and there has preceded from its
description what therein is sufficiency.
‫ ومل يكن بد من ظهورها يف االحايني لغنائها يف‬،‫والنار أيضا كذلك فإهنا لو كانت مبثوثة كالنسيم واملاء كانت حترق العامل وما فيه‬
‫ ومتسك باملادة واحلطب ما احتيج إىل بقائها لئال‬،‫ تلتمس عند احلاجة إليها‬،‫كثري من املصاحل فجعلت كاملخزونة يف االخشاب‬
،‫ختبو‬
And the fire as well is like that, if it had been transmitted like the gentle breeze and the
water, it would incinerate the world and whatever is in it, and it would not have been a
must that it should appear in the two states of its abundance in many of the interests, so it
was Made to be like the treasure inside the timber, sought during the need to it, and
withheld with the essence and the firewood what is needed to is survival lest it freezes.
‫ وال هي تظهر مبثوثة فتحرق كل ما هي فيه بل هي على هتيئة وتقدير‬،‫فال هي متسك باملادة واحلطب فتعظم املؤونة يف ذلك‬
.‫اجتمع فيها االستمتاع مبنافعها والسالمة من ضررها‬
Therefore, it is withheld with the essence and the firewood to magnify the assistance in
that, and it is not transmitted so it would incinerate all what it is in, but it is upon a
preparation and a measurement gathered in it the enjoyment of its benefits and the safety
from its harm.
‫مث فيه خلة اخرى وهي أهنا مما خص به االنسان دون مجيع احليوان ملا له فيها من املصلحة فإنه لو فقد النار لعظم ما يدخل عليه‬
‫ وملا قدر اهلل عزوجل أن يكون هذا هكذا خلق لالنسان كفا‬،‫من الضرر يف معاشه فأما البهائم فال تستعمل النار وال تستمتع هبا‬
‫ ومل يعط البهائم مثل ذلك لكنها اعينت بالصرب على اجلفاء واخللل يف املعاش لكيال يناهلا يف‬،‫وأصابع مهيأة لقدح النار واستعماهلا‬
.‫فقد النار ما ينال االنسان‬
Then, in it is another manner, and it is that it is from what the human being has been
particularised with besides the entirety of the animals to what there is for him an interest in
it, for if he loses the fire, it would be grievous what would enter upon him from the harm in
his life. As for the animals, they do not utilise the fire not do they enjoy with it, and for what
Allahazwj Mighty and Majestic had Determined that this happens like that. Heazwj Created for
the human being, a palm and fingers prepared to ignite the fire and utilise it, and did not
Give the animals the like of that, but these are assisted with the sight upon the staleness
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and the disturbance in the life, lest it comes upon them regarding the loss of the fire what
would come upon the human being.
‫ وهي هذا املصباح الذي يتخذه الناس فيقضون به حوائجهم ما شاؤوا من‬،‫وانبئك من منافع النار على خلقة صغرية عظيم موقعها‬
‫ فمن كان يستطيع أن يكتب أو حيفظ أو ينسج يف‬،‫ ولوال هذه اخللة لكان الناس تصرف أعمارهم مبنزلة من يف القبور‬،‫ليلهم‬
‫ أو سفوفا أو شيئا‬،‫ظلمة الليل ؟ وكيف كانت حال من عرض له وجع يف وقت من أوقات الليل فاحتاج أن يعاا ضمادا‬
‫يستشفي به ؟‬
And Iasws shall inform you of the benefits of the fire upon the small creation in a great place,
and it is this lamp which the people take to and they are fulfilling their needs with it,
whatever they so desire from their nights. And had it not been these characteristics, the
people would have utilised their building at the status of the ones in the graves. So, who
could have been able to write, or preserve, or weave in the darkness of the night? And how
would have been the state of one exposed to a pain during a time from the times of the
night, and is needy for the treatment of dressing, or (medicinal) powder, or something to be
healed with?
.‫فأما منافعها يف نضج االطعمة ودفاء االبدان وجتفيف أشياء وحتليل أشياء وأشباه ذلك فأكثر من أن حتصى وأظهر من أن ختفى‬
So, as for its benefits in cooking the meals, and defending the bodies, and drying the things,
and analysing the things, and the likes of that are more than can be counted, and (more)
apparent that are hidden.
‫ ولودام واحد منهما عليه كان يف ذلك فساده أال‬،‫فكر يا مفضل يف الصحو واملطر كيف يعتقبان على هذا العامل ملا فيه صالحه‬
‫ وفسدت‬،‫ وخصر اهلواء فأحدث ضروبا من االمراض‬،‫ واسرتخت أبدان احليوان‬،‫ترى أن االمطار إذا توالت عفنت البقول واخلضر‬
،‫الطرق واملسالك‬
Think, O Mufazzal, regarding the clear sky and the rain, how they follow each other upon
this world to what therein is its interest, and if one of them lasted upon it, in that would
have been its spoiling. Do you not see that the rains, when they are prolonged, the
vegetables and the greenery rots away, and the bodies of the animals relax, and the air
chills? New varieties of diseases occur, and the roads and the pathways are spoilt.
‫ وغلب اليبس على اهلواء‬،‫ وغيض ماء العيون واالودية فأضر ذلك بالناس‬،‫ واحرتق النبات‬،‫وأن الصحو إذا دام جفت االرض‬
‫فأحدث ضروبا اخرى من االمراض فإذا تعاقبا على العامل هذا التعاقب اعتدل اهلواء ودفع كل واحد منهما عادية اآلخر فصلحت‬
.‫االشياء واستقامت‬
And that the clear sky, if it was perpetual, the earth would dry up, and the water of the
rivers and valleys would deplete, and that would be harmful with the people, and the
dryness would overcome upon the air, and another variety of the disease would be created.
So, when there is a follow upon the world of this follow up, the air would be moderate, and
each one of the two would moderate the other, and the things would be correct and
straightened.
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،‫ ليمض ذلك االنسان ويومله بعض االمل فريعوي عن املعاصي‬:‫ ومل ال يكون يف شئ من ذلك مضرة ألبتة ؟ قيل له‬:‫فإن قال قائل‬
‫فكما أن االنسان إذا سقم بدنه احتاج إىل االدوية املرة البشعة ليقوم طباعه ويصلح ما فسد منه كذلك إذا طعى وأشر احتاج إىل‬
،‫ما يعضه ويومله لريعوي ويقصر عن مساويه ويثبته على ما فيه حظه ورشده‬
If a speaker was to say, ‘And why does there no happen to be any harm in that anyhow?’ It
would be said to him: ‘To run that human being and pain him with some of the pains, so he
would be cautious of the acts of disobedience, just as the human being, when his body is
sick, he is needy to the horrible bitter medicines so establish his health and correct
whatever had spoilt from him, similar to that, when he is obedient and cheerful, he is need
to what bites him and pains him to him to be cautious and fall short from his evil deeds and
affirm him upon what therein is his share and his rightful guidance.
‫ولو أن ملكا من امللوك قسم يف أهل مملكته قناطري من ذهب وفضة أمل يكن سيعظم عندهم ويذهب له به الصوت ؟ فأين هذا‬
.‫من مطرة رواء ؟ إذ يعمر به البالد ويزيد يف الغالت أكثر من قناطري الذهب والفضة يف أقاليم االرض كلها‬
And if a king from the kings was to distribute among the people of his kingdom containers of
gold and silver, would he not be magnified in their presence and the voice would go for him
due to it? So, where is this from abundant rains, when the cities are built and there is an
increase in the yields, more than would be from container of the gold and the silver in all
the regions of the earth?
‫أفال ترى املطرة الواحدة ما أكرب قدرها وأعظم النعمة على الناس فيها وهم عنها ساهون ! ورمبا عاقت عن أحدهم حاجة ال قدر‬
.‫هلا فيذمر ويسخط إيثارا للخسيس قدره على العظيم نفعه جهال مبحمود العاقبة وقلة معرفة لعظيم الغناء واملنفعة فيها‬
Do you not see the single rainfall, how great its measurement is and the great bounty upon
the people in it, and they are heedless from it! And sometimes, one of them is in need, and
there is no Ordainment for it, so he murmurs and is angered at the effects of the
despicability of his Ordainment upon the great benefits of it he is ignorant of the
consequences of Praised Oneazwj, and scarcity of his understanding of the great yields and
the benefits therein.
‫ ولو كان إمنا‬،‫ فإنه جعل ينحدر عليها من علو ليتفشي ما غلظ وارتفع منها فريويه‬،‫تأمل نزوله على االرض والتدبري يف ذلك‬
.‫يأتيها من بعض نواحيها ملا عال على املواضع املشرفة منها و يقل ما يزرع يف االرض‬
Contemplate its descent upon the earth and the arrangement in that, for He azwj Made the
descent upon it from the high parts to spread out whatever has thickened and raise from it
so it would be irrigated. And if it had rather come to it from some of its sides, it would not
have risen upon the places higher than it, and the cultivation would have been little in the
earth.
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‫ ورمبا تزرع هذه الرباري الواسعة وسفوح اجلبال وذراها‬،‫أال ترى أن الذي يزرع سيحا أقل من ذلك فاالمطار هي اليت تطبق االرض‬
‫ وما جيري يف ذلك بينهم‬،‫ وهبا يسقط عن الناس يف كثري من البلدان مؤونة سياق املاء من موضع إىل موضع‬،‫فتغل ا لغلة الكثرية‬
.‫من التشاجر والتظامل حىت يستأثر باملاء ذووا العزة والقوة وحيرمه الضعفاء‬
Do you not see that which is cultivated by the flow of water is less than that, for the rains,
these are which stratify the ground, and sometimes these vast prairies are cultivated, and
the mountains and its soils, so it produces a lot of yield, and by it hoard falls from the people
in most of the cities by the quenching of the water from place to place; and whatever flows
in that between them from the quarrels and grievances until they seize the water to be with
the honour and the strength, and deprive the weak ones.
‫ ولو كان يسكبه‬،‫مث إنه حني قدر أن ينحدر على االرض احندارا جعل ذلك قطرا شبيها بالرش ليغور يف قطر االرض فريويها‬
‫انسكابا كان ينزل على وجه االرض فال يغور فيها مث كان حيطم الزرع القائمة إذا اندفق عليها فصار ينزل نزوال رقيقا فينبت احلب‬
،‫ وحييي االرض والزرع القائم‬،‫املزروع‬
Then, when it was Ordained that it descend upon the earth with a descending, that drop
was Made to resemble with a sprinkle in order to sing the drop in the earth and irrigate it.
And if it had pouring with a pouring, it would have descended upon the surface of the earth,
and would not have sunk in it, then it would have destroyed the existing plants when it had
surged towards it. Thus, the descent became a thin descent so the sowed seeds would grow,
and the ground would be revived and the plantations would stand.
‫ ويغسل ما يسقط على الشجر‬،‫ وجيلو كدر اهلواء فريتفع الوباء احلادث من ذلك‬،‫ويف نزوله أيضا مصاحل اخرى فإنه يلني االبدان‬
.‫ إىل اشباه هذا من املنافع‬،‫والزرع من الداء املسمى بالريقان‬
And it its descent as well, there are other interest, for it softens the cities, and freshen and
chill the air, and lifts the plague to occur from that, and washed whatever drops off from the
tree and the plants, from the illnesses named as jaundice, to the likes of this from the
benefits.
‫ أو ليس قد يكون منه يف بعض السنني الضرر العظيم الكثري لشدة ما يقع منه أو برد يكون فيه حتطم الغالت‬:‫فإن قال قائل‬
‫ بلى قد يكون ذلك الفرط ملا فيه من‬:‫وخبورة حيدثها يف اهلواء فيولد كثريا من االمراض يف االبدان واآلفات يف الغالت ؟ قيل‬
.‫صالح االنسان وكفه عن ركوب املعاصي والتمادي فيها فيكون املنفعة فيما يصلح له من دينه أرجح مما عسى أن يرزأ يف ماله‬
If a speaker says, ‘Or hasn’t it happened from it in some of the years, a lot of great harm due
to the intensity of what occurs from it, or a cold in which the yields happen to be destroyed,
or a vapour occurring in the air giving birth to a lot of diseases in the bodies and the
affliction in the fields?’ it would be said: ‘Yes, that excess has happened to what is therein
from the interest of the human beings, and restrain him from indulging in the acts of
disobedience and the persisting in these. Therefore, the benefits happen to be in what is
correct for him from his Religion, possibly from the difficulties in his wealth.
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‫ فمن‬:‫ واملنافع فيها كثرية‬،‫انظر يا مفضل إىل هذه اجلبال املركومة من الطني واحلجارة اليت حيسبها الغافلون فضال ال حاجة إليها‬
‫ ويذوب ما ذاب منه فتجري منه العيون الغزيرة اليت جتتمع منها االهنار‬،‫ذلك أن يسقط عليها الث لوج فيبقى يف قالهلا ملن حيتاج إليه‬
،‫ وينبت فيها ضروب من النبات والعقاقري اليت ال ينبت مثلها يف السهل‬،‫العظام‬
Look, O Mufazzal, at these mountains, the collection of mud and rocks which the heedless
ones reckon it has been an extra, there being no need to it, and the benefits in these are a
lot. From that Is that the snow would fall upon it and would remain in its peaks for one who
is needy to it, and would melt whatever melts from it, and the strong springs flow from it,
and the great rivers are gathered from it, and a variety of the vegetation grows in it, and the
medicine the likes of which does not grow in the coast.
‫ وينحت منها‬،‫ويكون فيها كهوف ومقايل للوحوش من السباع العادية ويتخذ منها احلصون والقالع املنيعة للتحرز من االعداء‬
.‫ وفيها خالل اخرى ال يعرفها إال املقدر يف سابق علمه‬،‫ ويوجد فيها معادن لضروب من اجلواهر‬،‫احلجارة للبناء واالرحاء‬
And there happen in these like dugouts and caves for the wild animals from the normal
predators, and fortresses and forts are taken from these as a defence from the enemies,
and carvings are taken from the rocks for the construction and the grinding mills, and it
these are found to be mines of a variety of the gems, and therein are other uses which none
understand except the Ordainer in the precedence of Hisazwj Knowledge.
‫ والقونيا‬،‫ واملرتك‬،‫فكر يا مفضل يف هذه املعادن وما خيرج منها من اجلواهر املختلفة مثل اجلص و الكلس واجلبس والزرانيخ‬
،‫ وكذلك ما خيرج منها من القار‬،‫ وضروب احلجارة‬،‫ والزمرد‬،‫ والياقوت‬،‫ والزبرجد‬،‫ والذهب‬،‫ والفضة‬،‫ والرصاص‬،‫ والنحاس‬،‫والزيبق‬
،‫ وغري ذلك مما يستعمله الناس يف مأرهبم‬،‫ والنفط‬،‫ والكربيت‬،‫واملوميا‬
Think, O Mufazzal, regarding these mines and what comes out from these from the
difference gems, like the plaster, the lime, and the gypsum, and the arsenic, and the lead
monoxide, and the zinc, and the mercury, and the copper, and the lead, and the silver, and
the gold, and the rubies, and the sapphire, and the emeralds and a variety of the stones.
And, similar to that is what comes out from these, from the asphalt, and the bitumen, and
the sulphur, and the oil, and other than that from what the people utilise in their purposes.
‫فهل خيفى على ذي عقل بأن هذه كلها ذخائر ذخرت لالنسان يف هذه االرض ليستخرجها فيستعملها عند احلاجة إليها ؟‬
So, is it hidden upon the one with intellect that all these is a treasure hoarded for the
human being in this earth for him to extract these and utilise during the need to it?
‫مث قصرت حيلة الناس عما حاولو من صنعتها على حرصهم واجتهادهم يف ذلك فإهنم لو ظفروا مبا حاولوا من هذا العلم كان ال‬
‫حمالة سيظهر ويستفيض يف العامل حىت تكثر الذهب والفضة ويسقطا عند الناس فال يكون هلما قيمة ويبطل االنتفاع هبما يف‬
،‫ وال يدخرمها أحد لالعقاب‬،‫ وال كان جييئ السلطان االموال‬،‫الشرى والبيع واملعامالت‬
Then the stunts of the people from what they are deploying from its making, upon their
greed and their struggle in that, for they, if they were to be victorious with what they are
Page 167 of 405

deploying from this world, it would be inevitable that they be victorious and succeed in the
world until the gold and the silver is abundant and fall in the presence of the people. Then
there would not be any valued to these two and it would invalidate the benefits with these
in buying and selling and the dealings, nor would the ruling authority come with the wealth,
nor would anyone hoard these for the posterity.
‫ وأشباه ذلك‬،‫ والذهب من الفضة‬،‫ والفضة من الرصاص‬،‫وقد اعطي الناس مع هذا صنعة الشبه من النحاس والزجاج من الرمل‬
‫ ومن أوغل يف املعادن‬،‫ ومنعوا ذلك فيما كان ضارا هلم لو نالوه‬،‫ فانظر كيف اعطوا إرادهتم فيما ال ضرر فيه‬.‫مما ال مضرة فيه‬
.‫ ال يدرك غوره وال حيلة يف عبوره ومن ورائه أمثال اجلبال من الفضة‬،‫انتهى إىل واد عظيم جيري منصلتا مباء غزير‬
And the people have been Given along with this, a resemblance of the copper and the glass
from the sand, and the silver from the lead, and the gold from the silver, and like that from
what there is no harm in it. Therefore, look at how they have been Given their wants in
what there is no harm, and Prevented that in what there would have been harm for them it
they had been Given it, and from the yields in the mines ending up to a great valley flowing
incessantly with abundant water, and he does not realise any way or trick in crossing it, and
from behind it are the likes of the mountains of silver.
‫ ليعلموا أنه لو شاء أن مينحهم‬،‫تفكر اآلن يف هذا من تدبري اخلالق احلكيم فإنه أراد جل ثناؤه أن يرى العباد قدرته وسعة خزائنه‬
‫ النه لو كان فيكون فيها كما ذكرنا سقوط هذا اجلوهر عند الناس وقلة‬،‫ لكن ال صالح هلم يف ذلك‬،‫كاجلبال من الفضة لفعل‬
،‫انتفاعهم به‬
Think now, regarding this from the arrangement of the Wise Creator, for Heazwj, Majestic is
Hisazwj Praise Intended to Show the servants Hisazwj Power and the vastness of Hisazwj
treasures, for them to know that Heazwj, if Heazwj so Desires to Award them with the likes of
mountains of silver, Heazwj can do so, but that would not be an any interest for them in that,
because if it was to happen regarding these just as we asws mentioned, this substance would
fall in the presence of the people and there would be little of their benefits with it.
‫واعترب ذلك بأنه قد يظهر الشئ الطريف مما حيدثه الناس من االواين و االمتعة فما دام عزيزا قليال فهو نفيس جليل آخذ الثمن‬
.‫ ونفاسة االشياء من عزهتا‬،‫فإذا فشا وكثر يف أيدي الناس سقط عندهم وخست قيمته‬
And consider that, the things which appear as odd, from what the people innovate from the
pots and the luggage, so as long as it is scarce, it would be precious, great in taking the price.
But, when it is widespread and abundant in the hands of the people, its price drops in their
presence and declines, and the preciousness of the things is from their esteem.
‫ واخلشب لكل‬،‫ واحلطب للوقود‬،‫ و االتبان للعلف‬،‫ فالثمار للغذاء‬،‫ يف هذا النبات وما فيه من ضروب املآرب‬:‫فكر يا مفضل‬
.‫ و اللحاء والورق واالصول والعروق والصموغ لضروب من املنافع‬،‫شئ من أنواع النجارة وغريها‬
Think, O Mufazzal, regarding this vegetation and what is therein from the variety of the
purposes. The fruits are for the provision, and the fodder is for the feeds (of animals), and
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the firewood is for the igniting, and the timber is for everything from the types of carpentry
etc. and the bark and the leaves and the roots and the gums are for a variety of benefits.
‫أرأيت لو كنا جند الثمار اليت نغتذي هبا جمموعة على وجه االرض ومل تكن تنبت على هذه االغصان احلاملة هلا كم كان يدخل‬
،‫ عظيم قدرها‬،‫علينا من اخللل يف معاشنا وإن كان الغذاء موجودا فإن املنافع باخلشب واحلطب واالتبان وسائر ما عددناه كثرية‬
.‫ هذا مع ما يف النبات من التلذذ حبسن منظره ونضارته اليت ال يعد هلا شئ من مناظر العامل ومالهيه‬،‫جليل موقعها‬
What is your view, if we were to find the fruits which we feed with collected upon the
surface of the earth, and did not happen to grow upon these branches laden with it, how
much disturbance would have entered upon us in our lives, and even though the provision
was existing, for the benefits of the timber and the firewood and the gums, and the rest of
what is with us, is a lot, great is its worth, and abundant is its occurrence. This is with what is
in the vegetation from the pleasure with the beauty of its looks and scenery which nothing
can be enumerated to it from the scenes of the world and its entertainment.
‫ وكان جيوز أن يكون احلبة‬،‫ يف هذا الريع الذي جعل يف الزرع فصارت احلبة الواحدة ختلف مائة حبة وأكثر وأقل‬:‫فكر يا مفضل‬
‫ وما يتقوت الزراع إىل إدراك زرعها‬،‫تأيت مبثلها فلم صارت تريع هذا الريع إال ليكون يف الغلة متسع ملا يرد يف االرض من البذر‬
.‫املستقبل ؟‬
Think, O Mufazzal, regarding this crop which is made to be in the farm, so the one seed
becomes leaving behind one hundred seeds, and more, and less. And would it be allowed
that the seed should happen to come with the like of it? So, why did a yield of this crop
come to be except for it to happen in abundance for what is wanted in the land from the
sowing, and what would the farmers be growing to realise their crops for the next (harvest)?
‫ وما يقوهتم إىل إدراك‬،‫أال ترى أن امللك لو أراد عمارة بلد من البلدان كان السبيل يف ذلك أن يعطي أهله ما يبذرونه يف أرضهم‬
،‫زرعهم فانظر كيف جتد هذا املثال قد تقدم يف تدبري احلكيم فصار الزرع يريع هذا الريع ليفي مبا حيتاج إليه للقوت والزراعة‬
Do you not see that the king, if he wanted to build a city from the cities, the way is that
would be that he gives its people what they would be sowing in their lands, and what they
would be planting to realise their harvests? Therefore, look at how you find this example
which has preceded regarding the arrangement of the Wise One azwj. The plantation yields
this crop to fulfil what is needed to it for the sowing and the cultivation.
‫ فلم كان كذلك إال‬،‫و كذلك الشجر والنبت والنخل يريع الريع الكثري فإنك ترى االصل الواحد حوله من فراخه أمرا عظيما‬
‫ليكون فيه ما يقطعه الناس ويستعملونه يف مأرهبم وما يرد فيغرس يف االرض ؟ ولو كان االصل منه يبقى منفردا ال يفرخ وال يريع‬
.‫ مث كان إن أصابته آفة انقطع أصله فلم يكن منه خلف‬،‫ملا أمكن أن يقطع منه شئ لعمل وال لغرس‬
And similar to that is the tree, and the sprout, and the palm tree yielding a lot of crop, and
you will see the one source around it from its siblings, a great matter. Why was it like that
except for it to happen in it what the people would cut it out and use it in their purposes
and whatever is wanted, so it would be grown in the land? If the root from it had remain
individually, not sprouting nor growing, it would be enabled at something be cut out from it
Page 169 of 405

for a work, nor for planting, then it would be so that if an affliction would hit him, he would
cut out its root, but there would be no replacement of it.
‫تأمل نبات هذه احلبوب من العدس واملاش والباقال وما أشبه ذلك فإهنا خترج يف أوعية مثل اخلرائط لتصوهنا وحتجبها من اآلفات‬
،‫إىل أن تشد وتستحكم كما قد تكون املشيمة على اجلنني هلذا املعىن بعينه‬
Contemplate on the growth of these grains, from the lentils, and the green beans, and the
broad beans and what resembles that, for these come out in a container like the leaves in
order to fortify these and veil these from the afflictions, until it is stronger and upright just
as what is happening in the life of the foetus, for this meaning exactly.
.‫فأما الرب وما أشبهه فإنه خيرج مدرجا يف قشور صالب على رؤوسها مثال االسنة من السنبل ليمنع الطري منه ليتوفر على الزراع‬
As for the land and what resembles it, it comes out layered in a solid crust upon their head
like the teeth, from the ear (of corn), to prevent the bird from it, to be devoted upon the
cultivation.
‫ بلى على هذا قدر االمر فيها الن الطري خلق من خلق اهلل وقد‬:‫ أو ليس قد ينال الطري من الرب واحلبوب ؟ قيل له‬:‫فإن قال قائل‬
‫ ولكن حضنت احلبوب هبذه احلجب لئال يتمكن الطري منها كل التمكن فيعبث‬،‫جعل اهلل تبارك وتعاىل له فيما خترج االرض حظا‬
‫فيها ويفسد الفساد الفاحش فإن الطري لو صادف احلب بارزا ليس عليه شئ حيول دونه الكب عليه حىت ينسفه أصال‬
If a speaker was to say, ‘Or hasn’t the bird attained from the land and the grains?’ It would
be said to him: ‘Yes, upon this Ordainment there is the Command in it, because the bird is a
creature from the creatures of Allahazwj, and Allahazwj Blessed and Exalted has Made a share
to be for it in what the earth brings forth, but the grains have been incubated with these
veils lest the bird is enabled from it with all ability, so it play in it and spoil the spoiling of the
immoral ones, for if the bird were to come to the grain which was prominent, there being
nothing upon it or around it to prevent it, it would leap upon it until it breaks its twig.
‫ وخيرج الزراع من زرعه صفرا فجعلت عليه هذه الوقايات لتصونه فينال الطائر منه‬،‫فكان يعرض من ذلك أن يبشم الطري فيموت‬
‫ وكان الذي حيتاج إليه أكثر مما‬،‫ ويبقى أكثره لالنسان فإنه أوىل به إذ كان هو الذي كدح فيه وشقي به‬،‫شيئا يسريا يتقوت به‬
.‫حيتاج إليه الطري‬
The exposure from that is that the bird would fall silent and it would die, and the farmers
would come out from their plantation with zero. Thus, these coasters had been Made to be
upon it to fortify it, so the bird would only attain something small from it and live by it, and
most of it would remain for the human being, for he is the foremost with it, when he is the
one who toiled in it and worked with it, and he would be the one more needy to it that what
the bird would be needy to.
Page 170 of 405

‫تأمل احلكمة يف خلق الشجر وأصناف النبات فإهنا ملا كانت حتتاج إىل الغذاء الدائم كحاجة احليوان ومل يكن هلا أفواه كأفواه‬
‫احليوان وال حركة تنبعث هبا لتناول الغذاء جعلت أصوهلا مركوزة يف االرض لتنزع منها الغذاء فتؤديه إىل االغصان وما عليها من‬
‫الورق والثمر‬
Contemplate on the wisdom in the creation of the tree and the types of growth, for these,
when they are need to the perpetual provision, like the need of the animal, and there does
not happen to be a mouth for it like the mouths of the animals, nor any movement to take
with it to attain the provision, its roots have been Made to be affirmed in the ground to
snatch the provision from it, and deliver it to the branches, and whatever is upon it from the
leaves and the fruits.
‫ وصارت اصوهلا اليت هي كاالفواه ملتقمة لالرض لتنزع منها الغذاء كما يرضع أصناف احليوان‬،‫فصارت االرض كاالم املربية هلا‬
.‫امهاهتا‬
Thus, the ground became like a mother nourishing it, and its roots became like its mouths
squeezing the ground to snatch the provision from it, just as various animals breastfeed
from their mothers.
‫أال ترى إىل عمد الفساطيط واخليم كيف متد باالطناب من كل جانب لتثبت منتصبة فال تسقط وال متيل فهكذا جتد النبات كله‬
‫ ولوال ذلك كيف كان يثبت هذا النخل الطوال والدوح العظام‬،‫له عروق منتشرة يف االرض ممتدة إىل كل جانب لتمسكه وتقيمه‬
،‫يف الريح العاصف‬
Do you not look at the pillars of the pavilions and the tents how it is extended with the
ropes from every side to affirm its standing, and it neither falls down nor does it lean? And
this is how you find the growth, all of it having scattered veins (roots) in the ground
extending to every side to hold it and stand it upright. And had it not been that, how would
that this tall palm tree and the great trunk, been stabilised in the stormy wind?
‫فانظر إىل حكمة اخللقة كيف سبقت حكمة الصناعة فصارت احليلة اليت تستعملها الصناع يف ثبات الفساطيط واخليم متقدمة يف‬
.‫خلق الشجر الن خلق الشجر قبل صنعة الفساطيط واخليم أال ترى عمدها وعيداهنا من الشجر ؟ فالصناعة مأخوذة من اخللقة‬
Look at the Wisdom of the creation, how it precedes the wisdom of the making, so the
means which are utilised in the making in affirmed the pavilions and the tents, have been
preceded in the creation of the tree, because the creation of the tree is before the making
of the pavilions and the tents. Do you not see its pillar and its rods from the tree? The
making is taken from the creation.
‫ ومنها دقاق‬،‫تأمل يا مفضل خلق الورق فإنك ترى يف الورقة شبه العروق مبثوثة فيها أمجع فمنها غالظ ممتدة يف طوهلا وعرضها‬
،‫تتخلل الغالظ منسوجة نسجا دقيقا معجما لو كان مما يصنع بااليدي كصنعة البشر ملا فرغ من ورق شجرة واحدة يف عام كامل‬
‫والحتيج إىل آالت وحركة وعالج وكالم‬
Page 171 of 405

Contemplate, O Mufazzal, on the creation of the leaves, and you will see in the leaf
resembling the veins transmitted in it collectively. From these are thick ones extended in its
length and width, and from these are thin ones permeating the things ones with a precise
weakling collectively. If this had been made with hands like the making of a mortal, he
would not have been free from a single leaf of a tree in one complete year, and he would be
needy to tools, and movement, and treatment, and speech.
‫فصار يأيت منه يف أيام قالئ ل من الربيع ما ميال اجلبال والسهل وبقاع االرض كلها بال حركة وال كالم إال باالرادة النافذة يف كل‬
.‫شئ واالمر املطاع‬
And it has become coming from Himazwj, in a few days from the spring what fills the
mountains, and the coasts, and spots of the earth, all of them without a movement, nor a
speech, except by the Will being implemented in all things and the Command being obeyed.
‫واعرف مع ذلك العلة يف تلك العروق الدقاق فإهنا جعلت تتخلل الورقة بأسرها لتسقيها وتوصل املاء إليها مبنزلة العروق املبثوثة يف‬
‫البدن لتوصل الغذاء إىل كل جزء منها‬
And recognise, along with that, the reason regarding those thin leaves, for these had been
Made to be within the leaf being captive by it, in order to quench it and deliver the water to
it, being at the status of the veins transmitting in the body to deliver the food to every part
of it.
‫ويف الغالظ منها معىن آخر فإهنا متسك الورقة بصالبتها ومتانتها لئال تنهتك وتتمزق فرتى الورقة شبيهة بورقة معمولة بالصنعة من‬
‫خرق قد جعلت فيها عيدان ممدودة يف طوهلا وعرضها لتتماسك فال تضطرب فالصناعة حتكي اخللقة وإن كانت ال تدركها على‬
.‫احلقيقة‬
And in the thick ones from these, there is another meaning, for the leaf is attached with its
solidity and its robustness lest it wilts and ruptures. So, you see the leaf resembling a paper
made with the making from perforations, and there has been Made in these supporting
pillars in its length and its width to adhere, and it does not waver. The making tells of the
creation and even if you do not realise it upon the reality.
‫ كما حيرز الشئ‬،‫فكر يف هذا العجم والنوى والعلة فيه فإنه جعل يف جوف الثمرة ليقوم مقام الغرس إن عاق دون الغرس عائق‬
،‫النفيس الذي تعظم احلاجة إليه يف مواضع آخر‬
Think, O Mufazzal, regarding the seeds and the cores, and the reason in it, for it has been
Made to be in the inside of the fruit to be standing in place of the sowing, being a hindrance
besides the sowing hindrance, just as one safeguards the valuable thing which is of a greater
need to in another place.
Page 172 of 405

‫ ولوال ذلك‬،‫ مث بعد ميسك بصالبته رخاوة الثمار ورقتها‬،‫فإن حدث على الذي يف بعض املواضع منه حادث وجد يف موضع آخر‬
‫ وقد تبني لك موضع‬،‫ وبعضه يؤكل ويستخرج دهنه فيستعمل منه ضروب من املصاحل‬،‫لتشدخت وتفسخت وأسرع إليه الفساد‬
.‫االرب يف العجم والنوى‬
So, if there occurs an event in some of the places from it, it would be found in another
place, then afterwards, it would adhere with its robustness, the softness of the fruits and
their leaves. And, had it not been that, it would have broken and decayed and the spoiling
would be quick to it. And some of it is eaten and its oil is extracted and utilised from it in
various of the interests. And it has been explained to you the subject of the purposed in the
seeds and the cores.
‫فكر اآلن يف هذا الذي جتده فوق النواة من الرطبة وفوق العجم من العنبة فما العلة فيه ؟ وملاذا خيرج يف هذه اهليئة ؟ وقد كان‬
‫ فلم صار خيرج فوقه هذه املطاعم‬،‫ميكن أن يكون مكان ذلك ما ليس فيه مأكل كمثل ما يكون يف السرو والدلب وما أشبه ذلك‬
.‫اللذيذة إال ليستمتع هبا االنسان ؟‬
Think now, regarding this, which you find to be above the core of the date, and above the
seed of the grape, what is the reason in it? And for what has it come out in this shape? And
is has happened that it would happen to be in that place where there isn’t any eating, like
what happens in the cypress and the sycamore, and what resembles that. Why did it come
to be coming out above these tasty foods except for the human being to enjoy with it?
‫ فيحتبس احلرارة الغريزية يف عوده ويتولد فيه مواد الثمار‬،‫فكر يف ضروب من التدبري يف الشجر فإنك تراه ميوت يف كل سنة موتة‬
،‫مث حتىي وتنتشر فتأتيك هبذه الفواكه نوعا بعد نوع كما تقدم إليك أنواع االطبخة اليت تعاا بااليدي واحدا بعد واحد‬
Think regarding a variety of the arrangements in the tree, and you will see it dying a death
during every year, and it withholds the precious heat in its wood and the materials of the
fruits are born in it, then it revives and scatters and comes to you with these fruits, a type
after a type, just as is brought to you types of cuisines which are treated by the hands, one
after another.
‫ فلمن‬،‫ وترى الرياحني تلقاك يف أفناهنا كأهنا جتيئك بأنفسها‬،‫فرتى االغصان يف الشجر تتلقاك مثارها حىت كأهنا تناولكها عن يد‬
‫هذا التقدير إال ملقدر حكيم ؟ وما العلة فيه إال تفكية االنسان هبذه الثمار واالنوار ؟ والعجب من اناس جعلوا مكان الشكر‬
.! ‫على النعمة جحود املنعم هبا‬
And you see the branches in the tree giving you its fruits until as if it is giving to you from a
hand. And you see the basil meeting you in its branch as if it is coming to you by itself. From
whom is this Determination except the Wise Determinater? And what is the reason in it
except the satisfaction of the human being with these fruits and the lights? And the wonder
from a people who are making a place of the thanks upon the bounty, regarding the
Bestower with it!
Page 173 of 405

‫ وحبا مرصوفا‬،‫اعترب خبلق الرمانة وما ترى فيها من أثر العمد والتدبري فإنك ترى فيها كأمثال التالل من شحم مركوم يف نواحيها‬
‫ وكل قسم منها ملفوفا بلفائف من حجب منسوجة أعجب النسج‬،‫رصفا كنحو ما ينضد بااليدي وترى احلب مقسوما أقساما‬
،‫ وقشره يضم ذلك كله‬،‫وألطفه‬
Consider the creation of the pomegranate and you see in it from the effects of the
deliberation and the arrangement, and you will see in it like the small hills of lubricant
heaped up in its areas, and the seed are lined up in shelves like what the hands compose,
and you see the seeds distributed in section, and every section from it is enveloped with an
enveloping of veils woven with wondrous weaving and subtlety, and its crust conjoins the
whole of it.
‫ وذلك أن احلب ال ميد بعضه بعضا فجعل‬،‫فمن التدبري يف هذه الصنعة أنه مل يكن جيوز أن يكون حشو الرمانة من احلب وحده‬
‫ أال ترى أن اصول احلب مركوزة يف ذلك الشحم ؟ مث لف بتلك اللفائف لتضمه‬،‫ذلك الشحم خالل احلب ليمده بالغذاء‬
،‫ وغشي فوق ذلك بالقشرة املستحصفة ليصونه وحيصنه من اآلفات‬،‫ومتسكه فال يضطرب‬
So, from the arrangement of this making is that it is not allowed to have the pomegranate
filled with the seeds alone, and that is because the seed do not extend part of it to a part, so
that lining has been Made in the midst of the seeds to extend the nourishment to it. Do you
not see that the root of the seed is connected in the lining? Then these are wrapped with
that wrapping to embrace it and hold it, so it does get disturbed, and there is a covering
above that of the pure crust to fortify it and protect is from the calamities.
‫ ولكن فيما ذكرت لك كفاية يف‬،‫فهذا قليل من كثري وهي وصف الرمانة وفيه أكثر من هذا ملن أراد االطناب والتذرع يف الكالم‬
.‫الداللة واالعتبار‬
So, this is a little from a lot, and it is a description of the pomegranate, and in it is more than
this for one who wants the enlargement and the assertion in the speech, but in what I asws
mentioned to you is sufficient regarding the evidence and the lesson.
‫ وما يف ذلك من التدبري واحلكمة فإنه‬،‫فكر يا مفضل يف محل اليقطني الضعيف مثل هذه الثمار الثقيلة من الدباء والقثاء والبطيخ‬
‫ ولو كان ينتصب قائما كما ينتصب الزرع والشجر ملا‬،‫حني قدر أن حيتمل مثل هذه الثمار جعل نباته منبسطا على االرض‬
.‫ ولينقصف قبل إدراكها وانتهائها إىل غايتها‬،‫استطاع أن حيمل مثل هذه الثمار الثقيلة‬
Think, O Mufazzal, regarding weak carrying the pumpkin like these heavy fruits, like the
gourd, and the cucumbers, and the melons, and what is in that from the arrangement and
the wisdom, for when it is Determined that it has to carry the like of these fruits, its growth
is Made to be flat upon the ground; and had it been standing upright just as the plants and
the trees, it would not have been able to carry the like of these heavy fruits, and would
break before it matures and ends up to its peak.
‫ مثاره‬،‫فانظر كيف صار ميتد على وجه االرض ليلقى عليها مثارها فتحملها عنه فرتى االصل من القرع والبطيخ مفرتشا لالرض‬
.‫مبثوثة عليها وحواليه كأنه هرة ممتدة وقد اكتنفتها أجراؤها لرتضع منها‬
Page 174 of 405

Look how it came to be extended upon the surface of the earth to cast its fruit upon it and it
bears it, and you see the root of the pumpkin and the melon resting on the ground and its
fruit lying upon it and around it as if it is a cat stretching out, and its vines are conducted to
suckle these.
،‫ ووقدة احلر فتلقاها النفوس بانشراح وتشوق إليها‬،‫وانظر كيف صارت االصناف توايف يف الوقت املشاكل هلا من محارة الصيف‬
.‫ولو كانت توايف يف الشتاء لوافقت من الناس كراهة هلا واقشعرارا منها مع ما يكون فيها من املضرة لالبدان‬
Look at how the various types are co-incidental regarding the timing of these from the
summer heat, and the power of the heat so it meets the souls which long for it. And if it had
been co-incidental with the winter, it would have coincided with the abhorrence from the
people towards it, and the most precious from it is what would happen during it from the
illnesses of the bodies.
.‫أال ترى أنه رمبا أدرك شئ من اخليار يف الشتاء فيمتنع الناس من أكله إال الشره الذي ال ميتنع من أكل ما يضره وليستوخم مغبته‬
Do you not see, that sometimes one would come across something from the good in the
winter, but the people are prevented from eating it, except for the evil which does not
prevent one from eating what harms him, it would be his stupidity.
‫فكريا مفضل يف النخل فإنه ملا صار فيه اناث حيتاج إىل التلقيح جعلت فيه ذكورة للقاح من غري غراس فصار الذكر من النخل‬
.‫مبنزلة الذكر من احليوان الذي يلقح االناث لتحمل وهو ال حيمل‬
Think, O Mufazzal, regarding the palm tree, for when there comes to be a female in it,
would be in need to the pollination, there is made to be a male in it for the pollination from
without a plant, and the male of the palm tree came to be at the status of the male from the
animals which impregnate the female to become pregnant while he does not become
pregnant.
‫تأمل خلقة اجلذع كيف هو فإنك تراه كاملنسوج نسجا من غري خيوط ممدودة كالسدى واخرى معه معرتضة كاللحمة كنحو ما‬
‫ و ليتهيأ‬،‫ وهز الرياح العواصب إذا صار خنلة‬،‫ وذلك ليشتد و يصلب وال ينقصف من محل القنوان الثقلية‬،‫ينسج بااليدي‬
،‫للسقوف واجلسور وغري ذلك مما يتخذ منه إذا صار جذعا‬
Contemplate, O Mufazzal, on the creation of the trunk (of the palm tree), how it is, and you
will see it like the woven fabric from without a thread spread out like the cell, and another
with it cross-tied like the sideways, approximate to what is woven by the hands, and that is
to tighten and solidify, and would not break from carrying the heavy bunch, and being
shaken by the stormy wind when it comes to the palm tree, and to prepare it for the roofs
and the bridges and other than that from what is taken from it, when it becomes a trunk.
‫ وفيه مع ذلك متانة ليصلح‬،‫وكذلك ترى اخلشب مثل النسج فإنك ترى بعضه مداخال بعضا طوال وعرضا كتداخل أجزاء اللحم‬
‫ملا يتخذ منه من اآلالت فإنه لو كان مستحصفا كاحلجارة مل ميكن أن يستعمل يف السقوف وغري ذك مما يستعمل فيه اخلشبة‬
.‫كاالبواب واالسرة والتوابيت وما أشبه ذلك‬
Page 175 of 405

And similar to that you see the timber like the woven, and you will see part of it inside its
length and its width like the insertion of a body part of the flesh, and in it, along with that,
durability for an interest of what is taken from it from the tools, for if it had been solid like
the rocks, it would not have been possible to utilise it in the roofs and other such from what
the timber is used it, like the doors, and the house, and the coffins, and what resembles
that.
‫ فلوال هذه‬،‫ومن جسيم املصاحل يف اخلشب أنه يطفو على املاء فكل الناس يعرف هذا منه وليس كلهم يعرف جاللة االمر فيه‬
‫ وأىن كان ينال الناس هذا الوفق وخفة املؤونة يف محل‬،‫اخللة كيف كانت هذه السفن واالظراف حتمل أمثال اجلبال من احلمولة‬
‫التجارات من بلد إىل بلد ؟ وكانت تعظم املؤونة عليهم يف محلها حىت يلقى كثري مما حيتاج إليه يف بعض البلدان مفقودا أصال أو‬
.‫عسرا وجوده‬
And from great interest in the timber, it floats upon the water, and all the people recognise
this from it, and all of them don’t recognise the majesty of the matter in it. If it had not been
for this property, how would these ships and the glass carry the likes of the mountain from
the loads, and the people could have attained this conformity and lightness, and comfort in
carrying the trades from a city to a city? And the greatest assistance upon them is in carrying
it until they come across a lot from what is needed to it in one of the cities, where it is
already missing or difficult to find.
‫فكر يف هذه العقاقري وما خص هبا كل واحد منها من العمل يف بعض االدواء فهذا يغور يف املفاصل فيستخرج الفضول الغليظة‬
‫ وهذا حيلل االورام وأشباه هذا من‬،‫ وهذا ينفي الرياح مثل السكبينج‬،‫ وهذا ينزف املرة السوداء مثل االفتيمون‬،‫مثل الشيطرج‬
‫أفعاهلا فمن جعل هذه القوى فيها إال من خلقها للمنفعة ؟‬
Think regarding these medicines and what has been specialised with each one of these,
from the working is one of the cures. So, this depression in the joints, it takes out the thick
waste like the herb ‘Al-Sheytraj’, and this detoxifies the gall bladder like the (herb) ‘Al-
Efteymoun’, and this negates the wind like the (herb) ‘Al-Sakbinj’, and this reduce the
swelling and the likes of this from its deeds. So, Who Made this strength in these except
Oneazwj Who Created it for the benefits?
‫ومن فطن الناس هبا إال من جعل هذا فيها ؟ ومىت كان يوقف على هذا منها بالعرض واالتفاق كما قال قائلون ؟ وهب االنسان‬
‫فطن هلذه االشياء بذهنه ولطيف رويته وجتاربه فالبهائم كيف فطنت هلا ؟ حىت صار بعض السباع يتداوى من جراحه إن أصابته‬
.‫ وأشباه هذا كثري‬،‫ وبعض الطري حيتقن من احلصر يصيبه مباء البحر فيسلم‬،‫ببعض العقاقري فيربأ‬
And Who is conscious of the people with it, except Oneazwj Who Made this to be in it? And
when would one pause upon this from it with the objection, and (claim) the perfection as
the speakers are saying? The human being has been Gifted the cleverness for these things
with his mind, and the subtleness of his seeing, and experimentation, but how is the
discernment of the animals to it until one of the lions would treat itself from its injuries if
being hit, with some of the medicines, and it is cured? And some of the bird is saved from
the injury by pouring with the water of the sea, so it is safe? And the likes of this are many.
Page 176 of 405

‫ولعلك تشكك يف هذا النبات النابت يف الصحاري والرباري حيث ال انس وال أنيس فتظن أنه فضل ال حاجة إليه وليس كذلك‬
‫ واخرى‬،‫ وفيه بعد أشياء تعاا به االبدان‬،‫ وعوده و أفنانه حطب فيستعمله الناس‬،‫ وحبه علف للطري‬،‫بل هو طعم هلذه ا لوحوش‬
.‫ وأشباه هذا من املصاحل‬،‫تدبغ به اجللود واخرى تصبغ به االمتعة‬
And perhaps you doubt in these plants growing in the deserts and the prairies, where there
is neither any people nor any companions, so you think that it is a waste, there being no
need to it. And it isn’t like that, but it is a food for these wild animals, and its seeds are a
feed for the birds, and its stalks and its branches are firewood, and the people utilise these.
And in it, afterwards, are things to heal the bodies with, and another to tan the skins with,
and another to dye the luggage with, and the likes of this from the interests.
‫ ففيها مع هذا من ضروب املنافع فقد يتخذ من الربدي القراطيس‬،‫ألست تعلم أن أخس النبات وأحقره هذا الربدي وما أشبهها‬
‫ وجيعل‬،‫ وليعمل منه الغلف اليت يوقى هبا االواين‬،‫ واحلصر اليت يستعملها كل صنف من الناس‬،‫اليت حيتاج إليها امللوك والسوقة‬
‫ وأشباه هذا من املنافع‬،‫حشوا بني الظروف يف االسفاط لكيال تعيب وتنكسر‬
Don’t you know that the worst plant and its most despicable is this papyrus and what
resembles it, and in these, along with this are a variety of benefits. The paper is taken from
the papyrus which the kings and the ordinary people are needy to, and the mat which every
type of the people utilises, and the glazing is made from this, which seals the pottery; and
the filling is made to be between the gaps in the bowls lest they crack or break, and the likes
of this from the benefits.
‫ وأخس من هذا وأحقره الزبل والعذرة اليت‬،‫فاعترب مبا ترى من ضروب املآرب يف صغري اخللق وكبريه ومباله قيمة وماال قيمة له‬
‫ وموقعها من الزروع والبقول واخلضر أمجع املوقع الذي ال يعد له شئ حىت أن كل شئ من‬،‫اجتمعت فيها اخلساسة والنجاسة معا‬
،‫اخلضر ال يصلح وال يزكو إال بالزبل والسماد الذي يستقذره الناس و يكرهون الدنو منه‬
Therefore, take a lesson with what you see from a variety of the purposes in small creatures
and its big ones, and with what there is a value for it and what has no value to it, and the
worst from this and its most despicable is the droop and the excreta in which are gathered
the nastiness and the filthiness both together, and its place from the cultivation and the
legumes and the greenery (as fertiliser), and the gathering place to which nothing would
return to it, to the extent that all things from the crops would not be healthy nor pure
except by the waste and the fertiliser which the people find revolting and are abhorring to
go near it.
‫ ورمبا كان اخلسيس يف سوق املكتسب نفيسا يف‬،‫ بل مها قيمتان خمتلفتان بسوقني‬،‫واعلم أنه ليس منزلة الشئ على حسب قيمته‬
.‫ فلو فطنوا طالبوا الكيميا ملا يف العذرة الشرتوها بأنفس االمثان وغالوا هبا‬،‫سوق العلم فال تستصغر العربة يف الشئ لصغر قيمته‬
And know that the status of the thins isn’t upon its price, but these are two different prices
in two markets, and sometimes the rubbish in a market for earning would be invaluable in a
market of knowledge, therefore do not belittle the lesson in anything due to the smallness
of its price, for it they are clever, they would seek the chemicals what is in the excreta and
buy it with a high price and make it even more expensive.
Page 177 of 405

‫ فانصرفت وقد تضاعف سروري مبا‬،‫ بكر إيل غدا إن شاء اهلل‬:‫ وحان وقت الزوال فقام موالي إىل الصالة وقال‬:‫قال املفضل‬
.‫ حامدا هلل على ما منحنيه فبت ليليت مسرورا‬،‫عرفنيه مبتهجا مبا آتانيه‬
Al-Mufazzal said, ‘And the time of midday arrived, so my Master asws arose to (perform) the
Salat and said: ‘Come early tomorrow, if Allahazwj so Desires’. So, I left and my joy had
multiplied with what heasws had made me understand, glad with what I had been given,
praising to Allahazwj upon what I been inclined to’.
،‫ فلما كان اليوم الرابع بكرت إىل موالى فاستوذن يل فأمرين باجللوس فجلست‬:‫ قال املفضل‬:‫اجمللس الرابع‬
The fourth gathering – Al-Mufazzal said, ‘So, when it was the fourth day, I went early to my
Masterasws, and heasws permitted for me and instructed me with the sitting, so I sat down.
،‫ ذي اجلالل واالكرام‬،‫ والنور االعظم العلي العالم‬،‫ منا التحميد والتسبيح والتعظيم والتقديس لالسم االقدم‬:‫فقال عليه السالم‬
،‫ واالسم املخزون والعلم املكنون‬،‫ وصاحب السر املستور والغيب احملظور‬،‫ ومفيت العوامل والدهور‬،‫ومنشئ االنام‬
Heasws said: ‘From usasws is the Praise, and the Glorification, and the Magnification, and the
Extolling Holiness for the most ancient Name, and the Magnificent Light, the Exalted, the
Lofty, with the Majesty and the Honour, and Creator of the people, and Mufti (Fatwa issuer)
of the world and the eras, and Master of the hidden secrets and the forbidden hidden
matters, and the Treasured Name and the hidden Knowledge.
‫ وداعيا إىل اهلل بإذنه وسراجا منريا ليهلك من هلك عن‬،‫ الذي ابتعثه بشريا ونذيرا‬،‫ ومؤدي رسالته‬،‫وصلواته وبركاته على مبلغ وحيه‬
،‫بينة وحيىي من حي عن بينة‬
And Hisazwj Salawaat and Hisazwj Blessings be upon the deliverer of Hisazwj Revelation, and the
conductor of Hisazwj Message, Sent as a giver of glad tidings and as a warner, and a caller to
Allahazwj by Hisazwj Permission, and a radiant light to destroy the one destroyed from a proof,
and revive the one who lives from a proof.
‫ وعليه وعليهم السالم والرمحة والربكات يف املاضني‬،‫فعليه وعلى آله من بارئه الصلوات الطيبات والتحيات الزاكيات الناميات‬
.‫والغابرين أبد اآلبدين ودهر الداهرين وهم أهله ومستحقه‬
So, upon himsaww and upon hissaww Progenyasws, from hissaww Creator be the goodly Salawaat,
the compliments, the Purified caretakers, and upon himsaww and upon themasws be the
greetings, and the Mercy, and the Blessings, among the past ones, and the ancient ones, for
ever and ever, and ages and ages, and theyasws are hissaww rightful familyasws.
‫قد شرحت لك يا مفضل من االدلة على اخللق والشواهد على صواب التدبري والعمد يف االنسان واحليوان والنبات والشجر وغري‬
‫ وأنا أشرح لك اآلن اآلفات احلادثة يف بعض االزمان اليت اختذها اناس من اجلهال ذريعة إىل جحود‬،‫ذلك ما فيه عربة ملن اعترب‬
،‫اخلالق واخللق والعمد والتدبري‬
Page 178 of 405

Iasws have expounded (illustrated) for you, O Mufazzal, from the evidence upon the creation
and the testimonies upon the correctness of the arrangements, and the deliberation in the
human being, and the animal, and the vegetation, and the tree and other than that, what is
there in a lesson for one who considers, and now Iasws shall expound for you the calamities
occurring in some of the eras which the people have taken it, out of ignorance, an excuse to
reject the Creator, and the creation, and the deliberation, and the arrangement.
‫ ومن زعم أن كون‬،‫ وما قاله أصحاب الطبائع‬،‫وما أنكرت املعطلة واملنانية من املكاره واملصائب وما أنكروه من املوت والفناء‬
.‫ قاتلهم اهلل أىن يؤفكون ؟‬،‫االشياء بالعرض واالتفاق ليتسع ذلك القول يف الرد عليهم‬
And what can the suspended old religious philosophers deny from the abhorrences, and the
calamities, and what can they deny from the death, and the perishing, and what the
companions (claiming) nature are saying, and ones who claim that the existence of the
things being with the display, and the perfection, to widen that word in the rebuttal upon
them May Allah Fight them! How deluded they are [9:30].
‫اختذ اناس من اجلهال هذه اآلفات احلادثة يف بعض االزمان كمثل الوباء و الريقان والربد واجلراد ذريعة إىل جحود اخللق والتدبري‬
‫ إنه إن مل يكن خالق ومدبر فلم ال يكون ما هو أكثر من هذا وأفظع ؟ فمن ذلك أن يسقط‬:‫ فيقال يف جواب ذلك‬،‫واخلالق‬
‫ وجتف االهنار والعيون حىت ال يوجد ماء‬،‫ وتتخلف الشمس عن الطلوع أصال‬،‫ وهتوي االرض فتذهب سفال‬،‫السماء على االرض‬
.‫ ويفيض ماء البحر على االرض فيغرقها‬،‫ وتركد الريح حىت حتم االشياء وتفسد‬،‫للشفة‬
The people, out of ignorance, took these calamities occurring in some of the eras like the
plague, and the jaundice, and the cold, and the locusts, as an excuse to rejecting the
creation, and the arrangement, and the Creator. It would be said in answer to that: ‘If there
does not happen to be a Creator, then why these do not happen more frequently than this
and more terrible?’ From that is the falling of the sky upon the earth, and the perishing of
the earth and going lower, and the delaying of the emergence of the sun from emerging
originally, and drying up of the rivers and the springs until water cannot be found for the
lips, and stalling of the winds until the things stagnate and spoil, and the overflowing of the
water of the seas upon the ground, and drowning it.
‫مث هذه اآلفات اليت ذكرناها من الوباء واجلراد وما أشبه ذلك ما باهلا ال تدوم ومتتد حىت جتتاح كل ما يف العامل ؟ بل حتدث يف‬
‫ مث ال تلبث أن ترفع ؟‬،‫االحايني‬
Then, these calamities, which weasws mentioned, from the plagues, and the locusts and what
resembles that, what is the matter they don’t last and extend until they sweep across all
what is in the world? But, these occur among the living beings, then they do not remain, and
arise?
‫ ويلذع أحيانا هبذه‬،‫أفال ترى أن العامل يصان وحيفظ من تلك االحداث اجلليلة اليت لو حدث عليه شئ منها كان فيه بواره‬
‫ مث ال تدوم هذه اآلفات بل تكشف عنهم عند القنوط منهم فتكون وقوعها هبم موعظة‬،‫اآلفات اليسرية لتأديب الناس وتقوميهم‬
.‫وكشفها عنهم رمحة‬
Page 179 of 405

Do you not see that the world is maintained and protected from these abundant
occurrences which if it were to occur upon a thing from these, there would be there in its
ruination, and our lives are stung with these calamities by only a little, (this is in order) to
discipline the people, and their correction? Then, these calamities do not last, but these are
removed from them during the despair from them, for their occurrence with them to
become a preaching, and their removal from them, a Mercy.
‫ إن كان للعامل خالق رؤوف رحيم‬:‫ فكالمها يقول‬،‫وقد أنكرت املعطلة ما أنكرت املنانية من املكاره واملصائب اليت تصيب الناس‬
‫فلم حيدث فيه هذه االمور املكروهة ؟ والقائل هبذا القول يذهب به إىل أنه ينبغي أن يكون عيش االنسان يف هذه الدنيا صافيا‬
،‫من كل كدر‬
The stubborn old religious philosophers denied what they denied of the abhorrence’s and
the calamities which hit the people, and all of them are saying, ‘If there is a Creator for the
world, Kind, Merciful, then whey does Heazwj Occur in it these abhorrent matters?’ And the
speaker with this word is going with it to that it is befitting that there happens to be life of
the human being in this world clear from every distress.
‫ولو كان هكذا كان االنسان سيخرج من االشر والعتو إىل ما ال يصلح يف دين ودنيا كالذي ترى كثريا من املرتفني ومن نشأ يف‬
‫ أو أنه جيب‬،‫ أو أن مكروها ينزل به‬،‫اجلدة واالمن خيرجون إليه حىت أن أحدهم ينسى أنه بشر أو أنه مربوب أو أن ضررا ميسه‬
،‫ أو يتعطف على مكروب‬،‫ أو يرثي ملبتلى أو يتحنن على ضعيف‬.‫عليه أن يرحم ضعيفا أو يواسي فقريا‬
And had it been like that, the human being would have come out from being care-free and
arrogance to what is not correct in Religion and world like the one you see many of the rich
ones grown up in luxury and the security coming out to, until one of them forgets that he is
a mortal, or he is a servant (nor a Lord), or if a harm may touch him, or an abhorrence might
descend with him, or it is Obligatory upon him that he mercies a weak one, or consoles a
poor one, or laments to an afflicted one, or show affection to a weak one, or be helpful to a
distressed one.
‫ و املنكرون هلذه‬،‫ ورجع إىل كثري مما كان جيب عليه‬،‫فإذا عضته املكاره ووجد مضضها اتعظ وأبصر كثريا مما كان جهله وغفل عنه‬
‫ ويتكرهون االدب‬،‫ ويتسخطون من املنع من االطعمة الضارة‬،‫االمور املوذية مبنزلة الصبيان الذين يذمون االدوية املرة البشعة‬
،‫ وحيبون أن يتفرغوا للهو والبطالة‬،‫والعمل‬
So, when the abhorrence bites him, and he feels its bite, he takes a preaching and sees a lot
of what he had been ignorance of and heedless from, and returns to a lot of what had been
Obligated upon him. And the deniers of these matters are at the status of the children who
destroy the bitter, horrible medication, and get angry at being prevented from harmful
foods, and they are abhorring the discipline and the work, and they are loving it if they could
be freed for the playing and the idleness.
‫ وال يعرفون ما تؤديهم إليه البطالة من سوء النشوء والعادة وما تعقبهم االطعمة اللذيذه الضارة من‬،‫وينالوا كل مطعم ومشرب‬
.‫ ويف االدوية من املنفعة وإن شاب ذلك بعض الكراهة‬،‫ وما هلم يف االدب من الصالح‬،‫االدواء واالسقام‬
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And, they are taking every food and drink, and they are not understanding what the idleness
is leading them towards, from the evil growth and habits, and what are the consequence of
the tasty (but) harmful foods, from the diseases and the illnesses, and for is for them in the
discipline from the correction, and in the medication from the benefits, even if some of that
is mixed with the abhorrence.
‫ إذا كان يكون غري حممود‬:‫ ومل مل يكن االنسان معصوما من املساوي حىت ال حيتاج إىل أن يلذعه هبذه املكاره ؟ قيل‬:‫فإن قالوا‬
.‫على حسنة يأتيها وال مستحق للثواب عليها‬
If they say, ‘And why did the human being not be infallible from the evil until he would not
be needy to be stung by these abhorrence’s?’ It would be said: ‘When it was so, he would
not happen to be praiseworthy upon a good deed he does, nor deserving of the Rewards
upon these’.
:‫ وما كان يضره أن ال يكون حممودا على احلسنات مستحقا للثواب بعد أن يصري إىل غاية النعيم واللذة ؟ قيل هلم‬:‫فإن قالوا‬
‫ فانظر هل تقبل نفسه‬،‫اعرضوا على امرء صحيح اجلسم والعقل أن جيلس منعما ويكفى كل ما حيتاج إليه بال سعي وال استحقاق‬
‫ذلك ؟‬
If they say, ‘And what was the harm if he did not happen to be praiseworthy upon the good
deeds, deserving of the Rewards, after he had come to be upon a peak of the bliss and the
pleasures?’
It would be said to them, ‘You are objecting upon a person of healthy body and it tells that
he sits favoured and sufficed with all what he is needy to without any striving nor being
deserving, then look, is that accepted to his self?
‫ وكذلك نعيم اآلخرة‬،‫بل ستجدونه بالقليل مما يناله بالسعي واحلركة أشد اغتباطا وسرورا منه بالكثري مما يناله بغري االستحقاق‬
‫أيضا يكمل الهله بأن ينالوه بالسعي فيه واالستحقاق له‬
But, you will be finding him with a little from what he attains with the striving and the
movement, of intense worth and joy from him, from what he attains without being
deserving. And, similar to that are the Bounties of the Hereafter as well, being perfect for its
rightful ones if they attain it with the striving with regards to it, and being deserving of it.
‫ وجعل له السبيل إىل أن ينال‬،‫ بأن اعد له الثواب اجلزيل على سعيه يف هذه الدنيا‬،‫فالنعمة على االنسان يف هذا الباب مضاعفة‬
.‫بسعي واستحقاق فيكمل له السرور واالغتباط مبا يناله منه‬
The Bounty upon the human being in this matter is a multiple, if the plentiful Rewards are
counted for him upon his striving in this world, and there has been Made the way for him to
attain with striving and being deserved, so that the joy and the worth would be perfect for
him with what he would attain from it.
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‫ فما احلجة يف منع من رضي أن ينال‬:‫ أو ليس قد يكون من الناس من يركن إىل ما نال من خري وإن كان ال يستحقه‬:‫فإن قالوا‬
‫نعيم اآلخرة على هذه اجلملة ؟‬
If they say, ‘Or isn’t it so that there has happened to be from the people, one who inclines to
what he attains from the good, and even if he was not deserving of it? So, what is the
argument in preventing one who is pleased to attain the Bounties of the Hereafter in this
manner?’
‫ فمن كان يكف نفسه عن‬،‫ إن هذا باب لو صح للناس خلرجوا إىل غاية الكلب والضراوة على الفواحش و انتهاك احملارم‬:‫قيل هلم‬
‫فاحشة أو يتحمل املشقة يف باب من أبواب الرب لو وثق بأنه صائر إىل النعيم ال حمالة ؟ أو من كان يأمن على نفسه وأهله وماله‬
‫من الناس لو مل خيافوا احلساب والعقاب ؟‬
It would be said to them: ‘In this matter, if it was correct for the people to be coming out to
a peak of the greed and the ferocity upon the immoralities and violations of the sanctities,
then who would have refrained his self from an immorality or bear the difficulties in a
matter from the matters of the righteousness, if he was certain that he was inevitably going
to the bliss? Or, who would have been safe upon himself, and his family, and his wealth
from the people, if he they did not fear the Reckoning and the Punishment?
‫ وموضع للطعن على‬،‫ فيكون يف ذلك تعطيل العدل واحلكمة معا‬،‫فكان ضرر هذا الباب سينال الناس يف هذه الدنيا قبل اآلخرة‬
‫ أو يبتلي هبا‬،‫ وقد يتعلق هؤالء باآلفات اليت تصيب الناس فتعم الرب والفاجر‬.‫التدبري خبالف الصواب ووضع االمور غري مواضعها‬
،‫الرب ويسلم الفاجر منها‬
So, the harm in this matter would be that the people would be attaining in this world before
the Hereafter, and they would be becoming in that, crippling the justice and the wisdom
both together, and placing the slander upon the arrangement with opposite to the
correctness, and placing the matters in other than their (appropriate) places, and they have
cherished with the calamities which hit the people prevailing upon the righteous ones and
the immoral ones, or (if) the righteous are Tried by it and the immoral ones are safe from it.
‫ فإن‬،‫ إن هذه اآلفات وإن كانت تنال الصاحل والطاحل مجيعا‬:‫ كيف جيوز هذا يف تدبري احلكيم وما احلجة فيه ؟ فيقال هلم‬:‫فقالوا‬
‫ أما الصاحلون فإن الذي يصيبهم من هذا يذكرهم نعم رهبم عندهم يف سالف أيامهم‬:‫اهلل جعل ذلك صالحا للصنفني كليهما‬
،‫ وردعهم عن املعاصي والفواحش‬،‫ وأما الطاحلون فإن مثل هذا إذا ناهلم كسر شرهتم‬،‫فيحدوهم ذلك على الشكر والصرب‬
And they said, ‘How is this allowed in the arrangement of the Wise one, and what is the
argument in it?’ It would be said to them, ‘These calamities, and even if they hit the
righteous and the bad both together, Allahazwj has Made that as a correction for both the
types together.
As for the righteous ones, that which hits them from this reminds them of the Bounties of
their Lordazwj with them in their bygone days, and that would guide them upon the thanks
and the patience. And as for the bad ones, if the like of this comes to them, it cuts short
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their evil and returns them from the acts of disobedience and the immoralities (to become
righteous).
‫ أما االبرار فإهنم يغتبطون مبا هم عليه من الرب والصالح ويزدادون فيه‬:‫وكذلك جيعل ملن سلم منهم من الصنفني صالحا يف ذلك‬
‫ وأما الفجار فإهنم يعرفون رأفة رهبم وتطوله عليهم بالسالمة من غري استحقاقهم فيحضهم ذلك على الرأفة بالناس‬.‫رغبة وبصرية‬
.‫والصفح عمن أساء إليهم‬
And similar to that, for the ones from them who were safe, from both types, He azwj Made an
interest to be in that. As for the righteous, they would be happy with what they would be
upon from the righteousness and the correctness and they would be (desiring to have)
increasing in it, desire and insight. And as for the immoral, they would be recognising a
Clemency of their Lordazwj, and its prolongation upon them with the safety from without
their being deserving of it, therefore that would prompt them upon the mercy with the
people, and the pardon of one who is evil to them.
‫ كمثل‬،‫ فما قولك فيما يبتلون به يف أبداهنم فيكون فيه تلفهم‬،‫ إن هذه اآلفات اليت تصيب الناس يف أمواهلم‬:‫ولعل قائال يقول‬
‫احلرق والغرق والسيل واخلسف ؟‬
And perhaps a speaker would be saying, ‘These calamities which hit the people in their
wealth, so what is yourasws word in what they are being Tried with in their bodies, and their
damage happening during it, like the burning, and the drowning, and the flood, and the
submerging (of the ground)?’
‫ أما االبرار فلما هلم يف مفارقة هذه الدنيا من الراحة من تكاليفها‬:‫ إن اهلل جعل يف هذا أيضا صالحا للصنفني مجيعا‬:‫فيقال هلم‬
.‫ وأما الفجار فلما هلم يف ذلك من متحيص أوزارهم وحبسهم عن االزدياد منها‬،‫والنجاة من مكارهها‬
It would be said to them, ‘Allahazwj Made an interest to be in this as well, for both the types
together. As for the righteous, when there would be, during their separation from this
world, the rest from its difficulties and salvation from its abhorrences. And as for the
immoral, when there would be for them in that, the scrutiny of their burdens (of sins), and
their being withheld from increasing these.
‫ومجلة القول أن اخلالق تعاىل ذكره حبكمته وقدرته قد يصرف هذه االمور كلها إىل اخلرية واملنفعة فكما أنه إذا قطعت الريح شجرة‬
‫أو قطعت خنلة أخذها الصانع الرفيق واستعملها يف ضروب من املنافع فكذلك يفعل املدبر احلكيم يف اآلفات اليت تنزل بالناس يف‬
.‫أبداهنم وأمواهلم فيصريها مجيعا إىل اخلرية واملنفعة‬
And the total word is that the Creator, Exalted is Hisazwj Mention, by Hisazwj Wisdom, and
Hisazwj Determination, has Diverted all these matters to the good and the beneficial. Just as
the wind breaks a tree or breaks a palm tree, the kind maker and utilises is in a variety of
the benefits. Similar to that is what the Wise Arranger Does regarding the calamities, which
descend with the people in their bodies, and their wealth, and He azwj Makes these
altogether to the good and the beneficial.
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‫ ويفرت‬،‫ لكيال يركنوا إىل املعاصي من طول السالمة فيبالغ الفاجر يف ركوب املعاصي‬:‫ ومل حيدث على الناس ؟ قيل له‬:‫فإن قال‬
،‫ فإن هذين االمرين مجيعا يغلبان على الناس يف حال اخلفض والدعة‬،‫الصاحل عن االجتهاد يف الرب‬
If a speaker says, ‘And why the occurrences upon the people?’ It would be said to him: ‘Lest
they incline towards the acts of disobedience from the elongation of the safety so the
immoral overdoes the indulgence in the acts of disobedience, and the righteous breaks from
the struggling in the righteousness, for these two matters altogether overcome upon the
people is a state of ease and rest.
‫ فلو أخلوا منهما لغلوا يف الطغيان واملعصية كما على‬،‫وهذه احلوادث اليت حتدث عليهم تردعهم وتنبههم على ما فيه رشدهم‬
.‫الناس يف أول الزمان حىت وجب عليهم البوار بالطوفان وتطهري االرض منهم‬
And these occurrences which occur upon them, deter them and alter them upon what
therein is their rightful guidance. If they were empty from them, they would exaggerate in
the tyranny and the acts of disobedience, just as it was upon the people during the former
eras until the ruination was Obligated upon them by the flood, and the cleansing of the
earth from them.
‫ مربئني من‬،‫ومما ينتقده اجلاحدون للعمد والتقدير املوت والفناء فإهنم يذهبون إىل أنه ينبغي أن يكون الناس خملدين يف هذه الدنيا‬
.‫ فينبغي أن يساق هذا االمر إىل غايته فينظر ما حمصوله‬.‫اآلفات‬
And from what is being criticised by the rejecters of the deliberation, and the arrangement,
the death, and the perishing, they are going to that it is befitting that the people happen to
be immortal in this world, free from the calamities. It is befitting that this matter be ushered
to its peak, and look at what it would achieve.
‫أفرأيت لو كان كل من دخل العامل ويدخله يبقون وال ميوت أحد منهم أمل تكن االرض تضيق هبم حىت تعوزهم املساكن واملزارع‬
‫واملعاش ؟‬
Do you not see, if it was such that everyone who had entered the world and would be
entering it, would be remaining and not any one of them dying, would not the earth become
constricted with them until there would be a lack of the dwellings, and the plantations, and
the livelihoods?
‫ فكيف‬،‫فإهنم واملوت يفنيهم أوال أوال يتنافسون يف املساكن واملزارع حىت ينشب بينهم يف ذلك احلروب ويسفك فيهم الدماء‬
‫كانت تكون حاهلم لو كانوا يولدون وال ميوتون ؟‬
So, they, and the death would exterminate them first, firstly they would be competing
regarding the dwellings and the plantations until the wars would erupt between them and
the blood would be spilled among them. So, how would their state be, if they were giving
birth and not dying?
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‫ وال أفرج الحد عن‬،‫ فلو وثقوا بأهنم ال ميوتون ملا قنع الواحد منهم بشئ ينال‬،‫وكان يغلب عليهم احلرص والشره وقساوة القلوب‬
‫ مث كانوا ميلون احلياة وكل شئ من امور الدنيا كما قد ميل احلياة من طال عمره حىت‬،‫ وال سال عن شئ مما حيدث عليه‬،‫شئ يسأله‬
.‫يتمىن املوت والراحة من الدنيا‬
And there would overcome upon them the greed, and the evil, and hardness of the hearts,
and if they are certain that they would not be dying, not one of them would be content with
anything he attains, nor release to anyone about anything he asks him for, nor pay any
attention about anything from what would occur upon him. Then they would become fed
up with the life and all things from the affairs of the world, just as one of long life tends to
get fed up until he covets the death and the rest from the world.
‫ فقد وصفنا ما كان خيرجهم إليه‬،‫ إنه كان ينبغي أن يرفع عنهم املكاره واالوصاب حىت ال يتمنوا املوت وال يشتاقوا إليه‬:‫فإن قالوا‬
.‫من العتو واالشر احلامل هلم على ما فيه فساد الدين والدنيا‬
If they say, ‘It would be befitting if the abhorrence and the difficulties were to be raised
from them until they do not covet the death, nor be desirous to it’, so we asws have described
what they would be coming out to, from the arrogance and the care-freeness, carrying them
upon what therein is a corruption of the Religion and the world.
‫ إذا كان حيرم أكثر هذا اخللق دخول العامل‬:‫ إنه كان ينبغي أن ال يتوالدوا كيال تضيق عنهم املساكن واملعاش قيل هلم‬:‫وإن قالوا‬
.‫واالستمتاع بنعم اهلل ومواهبه يف الدارين مجيعا إذا مل يدخل العامل إال قرن واحد ال يتوالدون وال يتناسلون‬
And if they say, ‘It would be befitting if they do not beget lets the dwelling and the
livelihoods are constricted upon them’, it would be said to them: ‘Then most of these
people would be prevented from entering the world and not enjoy the Bounties of Allahazwj
and Hisazwj Gifts in the two worlds together if there do not enter the world except for one
generation, neither begetting (children) nor reproducing’.
‫ رجع االمر إىل ما‬:‫ يقال هلم‬.‫ كان ينبغي أن خيلق يف ذلك القرن الواحد من الناس مثل ما خلق وخيلق إىل انقضاء العامل‬:‫فإن قالوا‬
‫ذكرنا من ضيق املساكن واملعاش عنهم مث لو كانوا ال يتوالدون وال يتناسلون لذهب موضع االنس بالقرابات وذوي االرحام‬
.‫ وموضع تربية االوالد والسرور هبم‬،‫واالنتصار هبم عند الشدائد‬
If they said, ‘It would have been befitting if Heazwj had Created in that one generation the
like of what Heazwj Creates, and Creates up to the expiration of the world’. It would be said
to them: ‘Return the matter to what weasws mentioned from the constriction of the
dwellings and the livelihoods from them’. Then, if they are neither begetting nor
reproducing, the place of the love for the relatives and ones with sanctity and the helping
them would go away during the difficulties, and the place of upbringing of the children and
the joy with them.
.‫ففي هذا دليل على أن كلما تذهب إليه االوهام سوى ما جرى به التدبري خطأ وسفاه من الرأي والقول‬
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And in this there is evidence upon that everywhere the imaginations go to, evil is what the
arrangement flows with, being a mistake and foolishness from the opinion and the
(presented) word.
‫ كيف يكون ههنا تدبري وحنن نرى الناس يف هذه الدنيا من عزبز ؟ فالقوي‬:‫ولعل طاعنا يطعن على التدبري من جهة اخرى فيقول‬
‫ ومن ركب فاحشة أو انتهك‬،‫ والفاسق معاىف موسع عليه‬،‫ والصاحل فقري مبتلى‬،‫ والضعيف يظلم ويسأم اخلسف‬،‫يظلم ويغصب‬
،‫حمرما مل يعاجل بالعقوبة‬
And perhaps a slandering one would slander upon the arrangement from another angle, and
he would be saying, ‘How can an arrangement happen to be over here, and we see the
people in this world from corruption? The strong oppresses and usurps, and the weak would
be oppressed and be desolated as the debris, and the righteous would be poor, afflicted,
and the mischief maker would be healthy and extended upon, and one who indulges in
immoralities or violates a sanctity would not be hastened with the punishment.
‫ وكان القوى مينع من ظلم‬،‫ والطاحل هو احملروم‬،‫ فكان الصاحل هو املرزوق‬،‫فلو كان يف العامل تدبري جلرت االمور على القياس القائم‬
،‫ واملتهتك للمحارم يعاجل بالعقوبة‬،‫الضعيف‬
So, if there was an arrangement in the world, the matters would flow upon the existing
measurement. The righteous would be the sustained, and the wicked would be the
deprived, and the strong would be prevented from oppressing the weak, and the violator of
the sanctities would be hastened with the punishment’.
‫ و محل النفس‬،‫ ان هذا لو كان هكذا لذهب موضع االحسان الذى فضل به االنسان على غريه من اخللق‬:‫فيقال يف جواب ذلك‬
‫ ويلمع هلا‬،‫ ولصار الناس مبنزلة الدواب الىت تساس بالعصا والعلف‬،‫على الرب والعمل الصاحل احتسابا للثواب وثقة مبا وعد اهلل منه‬
،‫بكل واحد منهما ساعة فساعة فتستقيم على ذلك‬
It would be said in answer to that: ‘If this had been like that, the matter of favouring would
go away, which the human being graced with upon others from the creatures, and carry the
self upon the righteousness and the righteous deeds in anticipation of the Rewards, and be
certain with what Allahazwj has Prepared from it. And, the people would become at the
status of the animals which are tethered with the forage and the fodder and allude to it with
a time for each one of them, and the time would be divided upon that.
،‫ مث ال يعرف ما غاب‬،‫ومل يكن أحد يعمل على يقني بثواب أو عقاب حىت كان هذا خيرجهم عن حد االنسية إىل حد البهائم‬
،‫ وكان حيدث من هذا أيضا أن يكون الصاحل إمنا يعمل الصاحلات للرزق والسعة يف هذه الدنيا‬،‫وال يعمل إال على احلاضر‬
And no one would become working upon a certainty with a Reward or a Punishment until
this had exited them from a limit of humanity to a limit of the beasts. Then he would not
recognise what is hidden, nor work except based upon the present. And what would occur
Page 186 of 405

from this as well, is that the righteous one would rather happen to be working the righteous
deeds for the sustenance and the capaciousness in this world.
‫ويكون املمتنع من الظلم والفواحش امنا يعف عن ذلك لرتقب عقوبة تنزل به من ساعته حىت يكون أفعال الناس كلها جتري على‬
،‫ وال يستحقون ثواب اآلخرة والنعيم الدائم فيها‬،‫احلاضر ال يشوهبا شئ من اليقني مبا عند اهلل‬
And the one preventing from the injustice and the immoralities would rather become
excuse from that due to the nearness of a Punishment which would befall with him straight
away, to the extent that the deeds of the human beings would all come to be flowing upon
the present, not mingles with anything from the certainty with what is in the Presence of
Allahazwj, nor would they be deserving of the Rewards of the Hereafter, and the perpetual
Bliss therein.
‫ بل قد جتري على ذلك‬،‫مع أن هذه االمور اليت ذكرها الطاعن من الغىن والفقر والعافية والبالء ليست جبارية على خالف قياسه‬
‫ وكيال يسبق إىل قلوب الناس أن الكفار هم‬،‫ فقد ترى كثريا من الصاحلني يرزقون املال لضروب من التدبري‬،‫ واالمر املفهوم‬،‫أحيانا‬
،‫ فيؤثرون الفسق على الصالح‬،‫ واالبرار هم احملرومون‬،‫املرزوقون‬
Along with this is that these matters, which the wicked have mentioned, from the richness
and the poverty, and the health and the afflictions, aren’t flowing upon opposite to the
measurement, but our lives have flowed upon that, and the matter is understandable. You
have seen many of the righteous ones being Graced the wealth for a variety of the
arrangements, and lest it precedes to the hearts of the people at the Kafirs, they are the
Graced ones, and the righteous ones, they are the deprives ones, so they would be
preferring the immoralities over the righteousness.
،‫ كما عوجل فرعون بالغرق‬،‫وترى كثريا من الفساق يعاجلون بالعقوبة إذا تفاقم طغياهنم وعظم ضررهم على الناس وعلى أنفسهم‬
‫ وإن امهل بعض االشرار بالعقوبة واخر بعض االخيار بالثواب إىل الدار اآلخرة السباب ختفى‬،‫ وبلبيس بالقتل‬،‫وخبت نصر بالتيه‬
‫على العباد‬
And you see a lot of the immoral ones being hastened with the Punishment when their
tyranny is aggravated, and their harm is grievous upon the people and upon themselves,
just as Pharaohla was hastened with the drowning, and Bakht Nasr with retaliation, and
Bilbees with the killing, and that some of the evils ones are respited with the Punishment,
and some of the good ones are delayed with the Rewards up to the Hereafter for causes
hidden upon the servants.
‫ بل يكون تأخريهم ما أخروه أو‬،‫ فإن مثل هذا قد يكون من ملوك االرض وال يبطل تدبريهم‬،‫مل يكن هذا مما يبطل التدبري‬
‫ وإذا كانت الشواهد تشهد وقياسهم يوجب أن لالشياء خالقا حكيما قادرا‬،‫تعجيلهم ما عجلوه داخال يف صواب الرأي والتدبري‬
This does not become invalidating the arrangement, for the likes of this has happened from
the kings of the earth and it did not invalidate their arrangements. But, their delays what
they are delayed of, or their hastening of what is hastened happens to be included in the
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correctness of the citizens and the arrangements. And when the evidence is attested, and
their measurements obligate that for the things, there is a Creator, Wise, Able.
،‫ وإما جهل‬،‫ إما عجز‬:‫فما مينعه أن يدبر خلقه فإنه ال يصح يف قياسهم أن يكون الصانع يهمل صنعته إال بإحدى ثالث خالل‬
،‫ وكل هذه حمال يف صنعته عزوجل وتعاىل ذكره وذلك أن العاجز ال يستطيع أن يأيت هبذه اخلالئق اجلليلة العجيبة‬،‫وإما شرارة‬
‫ والشرير ال يتطاول خللقها وإنشائها‬،‫واجلاهل ال يهتدي ملا فيها من الصواب واحلكمة‬
So, what prevents it that Heazwj Manages Hisazwj creation, for it is not correct in their
estimation that the maker would happen to be carrying his manufacture/working except by
one of the three manners – either frustration, or ignorance, or evil. And all these are
impossible in the Making by the Mighty and Majestic, Exalted is His azwj Mention, and that is
because the frustrated one is bot able to come with these creations, the majestic, the
wondrous; and the ignorant one cannot guide to what therein is the correctness and the
wisdom, and the evil one does not go on to create it and build it.
‫وإذا كان هذا هكذا وجب أن يكون اخلالق هلذه اخلالئق يدبرها ال حمالة وإن كان ال تدرك كنه ذلك التدبري وخمارجه فإن كثريا من‬
‫تدبري امللوك ال تفهمه العامة وال تعرف أسبابه الهنا ال تعرف دخلة أمر امللوك وأسرارهم فإذا عرف سببه وجد قائما على الصواب‬
.‫و الشاهد احملنة‬
And when it was like this, it obligates that there happens to be a Creator for these creations,
inevitably Managing, and even if you cannot realise the essence of that arrangement and its
exits, for a long from the arrangements of the kings are such that the general people do not
understand it and do not recognise its reasons, because they do not understand the inner
matters of the kings and their secrets. So, when its cause is recognised, it would be found to
be standing upon the correctness, and the ordeal would be witnessed.
‫ولو شككت يف بعض االدوية واالطعمة فيتبني لك من جهتني أو ثالث أنه حار أو بارد أمل تكن ستقضي عليه بذلك وتنفي‬
‫الشك فيه عن نفسك ؟ فما بال هؤالء اجلهلة ال يقضون على العامل باخلالق والتدبري مع هذه الشواهد الكثرية ؟ وأكثر منها ما ال‬
،‫حيصى كثرة‬
And if you were to doubt regarding some of the medicines and the foods, and it is explained
to you from two aspects or three that it is hot, or cold, would you not happen to judge upon
it with that and negate the doubt with regards to it from yourself? So, what is the matter
with those ignoramuses not judging upon the world being with a Creator and the
arrangement, along with these abundant evidences? And a lot of these cannot even be
counted due to their abundance.
‫لو كان نصف العامل وما فيه مشكال صوابه ملا كان من حزم الرأي ومست االدب أن يقضى على العامل باالمهال النه كان يف‬
‫النصف اآلخر وما يظهر فيه من الصواب واالتقان ما يردع الوهم عن التسرع إىل هذه القضية‬
If it was so that half the world and whatever is in it was obscured of its correctness, how
could have the one with a bunch of opinions and ways of literature judged upon the world
being with the chaos, because he would be in the other half and what appears in it from the
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correctness and the perfection what would have deterred the imagination from the
quickness to these judgments.
.‫فكيف وكل ما كان فيه إذا فتش وجد على غاية الصواب حىت ال خيطر بالبال شئ إال وجد ما عليه اخللقة أصح وأصوب منه ؟‬
So, how, and all what was in it, when it is investigated and found to be upon a peak of
correctness, until nothing comes to the mind, except and he would find what is above it, the
creation healthier and more correct than it?
‫واعلم يا مفضل إن اسم هذا العامل بلسان اليونانية اجلاري املعروف عندهم " قومسوس " وتفسريه " الزينة " وكذلك مسته الفالسفة‬
‫ومن ادعى احلكمة‬
And know, O Mufazzal, that the name of this universe in the language of the Greeks, the one
flowing famously with them, is Cosmos, and its interpretations is, ‘the adornment’. And,
similar to that are the philosophers and ones who claim the wisdom.
‫أفكانوا يسمونه هبذا االسم إال ملا رأوا فيه من التقدير والنظام ؟ فلم يرضوا أن يسموه تقديرا ونظاما حىت مسوه زينة ليخربوا أنه مع‬
.‫ما هو عليه من الصواب واالتقان على غاية احلسن والبهاء‬
Have they not named it with this name except due to what they saw in it from the
measurement and the system? Then why are they pleased that they name it as measure,
systematic, until they named it as an adornment? It was for them to inform that it is with
what it is upon, from the correctness and the perfection upon a peak of the beauty and the
glory.
‫ ويقضون على العامل باالمهال وال يرون شيئا‬،‫أعجب يا مفضل من قوم ال يقضون صناعة الطب باخلطأ وهم يرون الطبيب خيطئ‬
.‫ بل أعجب من أخالق من ادعى احلكمة حىت جهلوا مواضعها يف اخللق فأرسلوا ألسنتهم بالذم للخالق جل وعال‬.‫منه مهمال‬
Iasws wonder, O Mufazzal, from a people who are not judging the making of the medicine as
being with the error and they are seeing the physician as being mistaken, and they are
judging upon the universe as being with the chaos and are not seeing anything from its as
being with chaos. But, Iasws wonder from the ethics of the ones who claim the wisdom, to
the extent that they are ignorant of its placing among the creation, so they are sending their
tongues with the condemnation of the Creator, Majestic and Lofty?
‫بل العجب من املخذول " ماين " حني ادعى علم االسرار وعمي عن دالئل احلكمة يف اخللق حىت نسبه إىل اخلطأ ونسب خالقه‬
.‫إىل اجلهل تبارك احلليم الكرمي‬
But, the wonderment is from Mani (Manicheans – dualists), where he claims the knowledge
of the secrets and is blind from the evidences of the Wisdom in the creation to the extent
that he attributed it to the mistake and attributed its Creator, Blessed, the Forbearing, the
Honourable, to the ignorance.
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‫وأعجب منهم مجيعا املعطلة الذين راموا أن يدرك باحلس ما ال يدرك بالعقل فلما أعوزهم ذلك خرجوا إىل اجلحود والتكذيب‬
‫ النه فوق مرتبة العقل كما ال يدرك البصر ما هو فوق مرتبته‬:‫ ومل ال يدرك بالعقل ؟ قيل‬:‫فقالوا‬
And most strange from them all are the Al-Mo’talat, those who claim that the senses can
realise what cannot be realised by the intellect. When that frustrated them, they went out
to the rejection and the belying, and they said, ‘And why can He azwj not be realised with the
intellect?’ It would be said: ‘Heazwj is above the rank of the intellect just as the sight cannot
realise what is above its rank.
‫فإنك لو رأيت حجرا يرتفع يف اهلواء علمت أن راميا رمى به فليس هذا العلم من قبل البصر بل من قبل العقل الن العقل هو‬
‫ أفال ترى كيف وقف البصر على حده فلم يتجاوزه ؟ فكذلك يقف‬،‫الذي مييزه فيعلم أن احلجر ال يذهب علوا من تلقاء نفسه‬
‫العقل على حده من معرفة اخلالق فال يعدوه‬
So, if you were to see a rock raised in the air, you would know that a thrower has thrown it.
This knowledge isn’t from a direction of the sight, but it is from a direction of the intellect,
because the intellect is the one which differentiates, and one knows that the rock cannot go
higher by itself. Do you not see how the sight stops upon its limit, and does not exceed it?
Similar to that, the intellect stops upon its limit from recognition of the Creator, and does
not exceed it.
‫ إن العقل يعرف‬:‫ وعلى حسب هذا أيضا نقول‬،‫ولكن يعقله بعقل أقر أن فيه نفسا ومل يعاينها ومل يدركها حباسة من احلواس‬
.‫اخلالق من جهة توجب عليه االقرار وال يعرفه مبا يوجب له االحاطة بصفته‬
But, Heazwj is understood by an intellect accepting that in Himazwj is a Self, and he has not
seen it and not realised it with a feeling from the sensory perception. And, upon this
reckoning as well, weasws are saying that the intellect recognises the Creator from an aspect
upon which the acceptance is obligated, and does not recognise Himazwj with what the
awareness of (all) Hisazwj Attributes are obligated upon for Himazwj.
‫ إمنا كلف العباد من ذلك ما يف طاقتهم‬:‫ فكيف يكلف العبد الضعيف معرفته بالعقل اللطيف وال حييط به ؟ قيل هلم‬:‫فإن قالوا‬
‫ ومل يكلفوا االحاطة بصفته كما أن امللك ال يكلف رعيته أن يعلموا أطويل هو‬،‫ وهو أن يوقنوا به ويقفوا عند أمره وهنيه‬،‫أن يبلغوه‬
،‫ أبيض هو أم أمسروإمنا يكلفهم االذعان بسلطانه واالنتهاء إىل أمره‬،‫أم قصري‬
If they say, ‘How come the weak servant has been encumbered with recognising Him azwj
with the intellect, the Subtle who cannot be encompassed with?’ It would be said to them:
‘But rather, the servants are encumbered from that to which their strength reaches to, and
he is certain with Himazwj, and stop at Hisazwj Command and Hisazwj Forbiddance, and they
have not been encumbered with encompassing (all of) Hisazwj Attributes, just as the king
does not encumber his citizens that they know whether he is tall or short, whether he is
white or black. But rather, he encumbers them with the compliance with his authority and
ending up to his orders.
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‫ أعرض علي نفسك حىت أتقصي معرفتك وإال مل أمسع لك كان قد أحل نفسه‬:‫أال ترى أن رجال لو أتى باب امللك فقال‬
.‫ إنه ال يقر باخلالق سبحانه حىت حييط بكنهه متعرض لسخطه‬:‫ فكذا القائل‬،‫العقوبة‬
Do you not see that if a man were to come to a door of the king and he says, ‘Expose
yourself to me until I investigate your recognition, or else I will not listen to you’, he would
have released himself to the punishment? Like that is the speaker that he would not accept
as being with the Creator, Glorious is Heazwj, until he encompasses Hisazwj essence, he would
be exposed to Hisazwj Wrath.
،‫ وليست صفات إحاطة‬،‫ كل هذه صفات إقرار‬:‫ هو العزيز احلكيم اجلواد الكرمي ؟ قيل هلم‬:‫ أو ليس قد نصفه فنقول‬:‫فإن قالوا‬
‫ ونرى‬،‫ وكذلك قدير وجواد وسائر صفاته كما قد نرى السماء وال ندري ما جوهرها‬،‫فإنا نعلم أنه حكيم وال نعلم بكنه ذلك منه‬
،‫البحر وال ندري أين منتهاه‬
If they say, ‘Or haven’t we described Himazwj, and we are saying, ‘Heazwj is the Mighty, the
Wise, the Generous, the Honourable?’ It would be said to them: ‘All these are the
descriptions of acceptance, and they aren’t description of encompassing, for we know that
Heazwj is Wise, but we do not know with that essence of Hisazwj from it. And like that is, Able,
and Generous, and the rest of Hisazwj Attributes, just as we see the sky and we do not see its
essence, and we see the ocean but do not know where its end is.
.‫بل فوق هذا املثال مبا ال هناية له الن االمثال كلها تقصر عنه ولكنها تقود العقل إىل معرفته‬
But, above this are the examples with what there is no end-point to it, because the
examples, all of these, fall short from Himazwj, but these ignite the intellect to recognising
Himazwj’.
‫ وإهنا تروم االحاطة به وهي‬،‫ لقصر االوهام عن مدى عظمته وتعديها أقدارها يف طلب معرفته‬:‫ ومل خيتلف فيه ؟ قيل هلم‬:‫فإن قالوا‬
،‫تعجز عن ذلك وما دونه‬
If they say, ‘And why is there differing regarding Himazwj?’ It would be said to them: ‘Due to
the imaginations being deficient to Hisazwj Magnificence, and their being defeated in their
abilities to seek Hisazwj recognition, and they are intending the encompassing with Him azwj,
and it is a frustration from that and what is besides it.
‫ ولذلك كثرت االقاويل فيها واختلفت الفالسفة‬،‫فمن ذلك هذه الشمس اليت تراها تطلع على العامل وال يوقف على حقيقة أمرها‬
‫ وقال‬،‫ هو سحابة‬:‫ وقال آخرون‬،‫ له فم جييش هبذا الوهج والشعاع‬،‫ هو فلك أجوف مملو نارا‬:‫املذكورون يف وصفها فقال بعضهم‬
،‫ هو جسم زجاجي يقبل نارية يف العامل ويرسل عليه شعاعها‬:‫آخرون‬
From that is this sun which you see it emerging upon the world and does not stop upon a
reality of its matter, and for that there are plenty of words regarding it, and the differing’s of
the philosophers mentioned, in describing it. Some of them said, ‘It is a planet filled with fire
inside, there being a mouth for it, flaring out with this glare and the rays’. And the others
Page 191 of 405

said, ‘It is a cloud’. And the others said, ‘It is a glass body facing fire in the world and sending
its rays upon it.
‫ هو من جوهر‬:‫ وقال آخرون‬،‫ هو أجزاء كثرية جمتمعة من النار‬:‫ وقال آخرون‬،‫ هو صفولطيف ينعقد من ماء البحر‬:‫وقال آخرون‬
.‫خامس سوى اجلواهر االربع‬
And other said, ‘It is a subtle coagulation of the sea water’. And others said, ‘It is of many
parts gathered from the fire’. And the others said, ‘It is from a fifth essence besides the four
essence’.
.‫ هي كالكرة املدحرجة‬:‫ وقال آخرون‬،‫ هي مبنزلة صفيحة عريضة‬:‫مث اختلفوا يف شكلها فقال بعضهم‬
Then, they differed regarding its shape, so some of them said, ‘It is as the status of a wide
plate’, and others said, ‘It is like the rolled disc’.
‫ هي أعظم‬:‫ وقال آخرون‬،‫ بل هي أقل من ذلك‬:‫ وقال آخرون‬،‫وكذلك اختلفوا يف مقدارها فزعم بعضهم أهنا مثل االرض سواد‬
.‫ هي أضعاف االرض مائة وسبعون مرة‬:‫ وقال أصحاب اهلندسة‬.‫من اجلزيرة العظيمة‬
And like that, they differ regarding its measurement. Some of them claimed it is like the
black earth’, and others said, ‘It is less than that’. And others said, ‘It is greater than the
great island’. And the masters of engineering said, ‘It is a multiple of the earth by one
hundred and seventy times’.
‫ وإذا كانت هذه الشمس اليت يقع‬،‫ففي اختالف هذه االقاويل منهم يف الشمس دليل على أهنم مل يقفوا على احلقيقة من أمرها‬
.‫عليها البصر و يدركها احلس قد عجزت العقول عن الوقوف على حقيقتها فكيف ما لطف عن احلس واسترت عن الوهم ؟‬
Thus, these differing words from them regarding the sun is evidence upon that they do not
stop upon the reality from its matter. And when this sun was such that the sight can fall
upon it, and the feelings can realise it, has (still) frustrated the intellects from stopping upon
its realities, then how about what is too subtle from the senses, and concealed from the
imaginations?’
‫ استرت أنه‬:‫ وإمنا معىن قولنا‬،‫ مل يسترت حبيلة خيلص إليها كمن حيتجب عن الناس باالبواب والستور‬:‫ ومل استرت ؟ قيل هلم‬:‫فإن قالوا‬
.‫ كما لطفت النفس وهي خلق من خلقه وارتفعت عن إدراكها بالنظر‬،‫لطف عن مدى ما تبلغه االوهام‬
If they said, ‘And why (is Heazwj) veiled?’ It would be said to them: ‘Heazwj is not veiled by a
means Heazwj Concluded to, like the one who is veiled from the people by the doors and the
curtains. And rather, the meaning of ourasws words is that Heazwj is veiled, is that Heazwj is too
subtle from a peak of what the imaginations can reach, just as the subtlety of the soul, and
it is a creation from Hisazwj creations, and it is raised from their realisations with the looking’.
‫ كان ذلك خطأ من القول النه ال يليق بالذي هو خالق كل شئ إال أن‬- ‫ وتعاىل عن ذلك علوا كبريا‬- ‫ ومل لطف ؟‬:‫فإن قالوا‬
.‫ سبحانه وتعاىل‬،‫ متعاليا عن كل شئ‬،‫يكون مبائنا لكل شئ‬
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If they said, ‘And why subtle?’ – and Heazwj is Exalted from that, Lofty, Great – that would be
a mistake from the word, because it is not befitting with the Oneazwj Who is a Creator of all
things except that Heazwj happens to be Manifest to all things, Higher from all things,
Glorious is Heazwj and Exalted’.
‫ فأوهلا‬:‫ احلق الذي تطلب معرفته من االشياء هو أربعة أوجه‬:‫ كيف يعقل أن يكون مبائنا لكل شئ متعاليا ؟ قيل هلم‬:‫فإن قالوا‬
‫ والثالث أن يعرف كيف هو وما صفته ؟ والرابع أن‬.‫أن ينظر أموجود هو أم ليس مبوجود والثاين أن يعرف ما هو يف ذاته وجوهره‬
‫يعلم ملاذا هو والية علة ؟‬
If they said, ‘How can one understand that Heazwj happens to be Manifest to all things,
Higher?’ It would be said to them: ‘The truth which seeks His azwj recognition from the things,
it is of four aspects – The first of it is that he considers, is Heazwj existing or Heazwj does not
exist. And the second is that he recognises what Heazwj is in Hisazwj Self and Hisazwj essence.
And the third is that he recognises how Heazwj is and what are Hisazwj Attributes. And the
fourth is that he knows what is the reason for the Wilayah?
‫ كيف وما هو ؟‬:‫ فإذا قلنا‬.‫ أن يعرفه من اخلالق حق معرفته غري أنه موجود فقط‬.‫فليس من هذه الوجوه شئ ميكن املخلوق‬
،‫ وأما ملاذا هو فساقط يف صفة اخلالق النه جل ثناؤه علة كل شئ و ليس شئ بعلة له‬،‫فممتنع علم كنهه و كمال املعرفة به‬
So, there isn’t from these aspects anything the creatures can, if he recognises from the
Creator a right of Hisazwj recognition apart from that Heazwj exists, only. When weasws say,
‘How and what is Heazwj? We prevent the knowledge of Hisazwj essence and the perfection of
the recognition with it.
And, as for ‘Why is Heazwj?’, it is a nullification regarding an Attribute of the Creator, because
Heazwj is the cause of all things, and there isn’t anything with a cause for Him azwj.
،‫مث ليس علم االنسان بأنه موجود يوجب له أن يعلم ما هو كما أن علمه بوجود النفس ال يوجب أن يعلم ما هي وكيف هي‬
‫وكذلك االمور الروحانية اللطيفة‬
Then, it isn’t a knowledge of the human being that He azwj exists, obligating for him that he
knows what Heazwj is, just as his knowledge with the existence of the soul does not obligate
that he knows what it is and how it is. And similar to that are the matter of the subtle
spiritualism.
‫ هو كذلك من جهة إذا رام العقل معرفة‬:‫ فأنتم اآلن تصفون من قصور العلم عنه وصفا حىت كأنه غري معلوم ! قيل هلم‬:‫فإن قالوا‬
‫ وهو من جهة اخرى أقرب من كل قريب إذا استدل عليه بالدالئل الشافية فهو من جهة كالواضح ال خيفى‬،‫كنهه واالح اطة به‬
.‫ وكذلك العقل أيضا ظاهر بشواهد ومستور بذاته‬،‫ وهو من جهة كالغامض ال يدركه أحد‬،‫على أحد‬
If they say, ‘You are not describing from a deficient knowledge about Himazwj, and describing
until it is as if Heazwj is not known!’ It would be said to them: ‘Heazwj is like that from an
aspect, when the intellect wishes the recognition of Hisazwj essence and the encompassing
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with Himazwj. And Heazwj, from an aspect is like the obscure, not realised by any one. And like
that is the intellect as well, apparent with evidences, and hidden with His azwj Self.
‫ وزعموا أن احلكمة‬،‫ إن الطبيعة ال تفعل شيئا لغري معىن وال تتجاوز عما فيه متام الشئ يف طبيعته‬:‫فأما أصحاب الطبائع فقالوا‬
‫ وهذا قد تعجز عنه العقول‬،‫ فمن أعطى الطبيعة هذه احلكمة والوقوف على حدود االشياء بال جماوزة هلا‬:‫ فقيل هلم‬.‫تشهد بذلك‬
‫بعد طول التجارب ؟‬
As for the companions of the nature, they are saying, ‘The nature does not do anything
without meaning, nor does it exceed from what therein is completion of the thing in its
nature’, and they are claiming that the wisdom testifies with that. It would be said to them:
‘So who gave the nature this wisdom and pausing at limits of the things without
overstepping it and the intellects have exceeded this after prolonged experimentation?’
‫ وإن أنكروا أن يكون‬،‫فإن أوجبوا للطبيعة احلكمة والقدرة على مثل هذه االفعال فقد أقروا مبا أنكروا الن هذه هي صفات اخلالق‬
.‫هذا للطبيعة فهذا وجه اخللق يهتف بأن الفعل خلالق احلكيم‬
So, if they are enjoining to the nature, and the wisdom, and the power upon the likes of
these deeds, then they have accepted with what they had denied, because these are the
Attributes of the Creator. And if they deny that this happens to be for the nature, then this
is an aspect of the creation praising the deed of the Creator, the Wise.
‫ وكان مما احتجوا به هذه اآلفات‬،‫وقد كان من القدماء طائفة أنكروا العمد والتدبري يف االشياء وزعموا أن كوهنا بالعرض واالتفاق‬
‫ فجعلوا هذا دليال‬،‫ أو يكون املولود مشوها مبدل اخللق‬،‫اليت تلد غري جمرى العرف والعادة كاالنسان يولد ناقصا أو زائدا إصبعا‬
.‫ بل بالعرض كيف ما اتفق أن يكون‬،‫على أن كون االشياء ليس بعمد وتقدير‬
And there has been a group from the ancient ones who denied the deliberation, and the
arrangement in the things, and the claimed that their existence with the display and the
perfection, and what they had argued with are these calamities which are births of other
than the custom and the habit, like the human being born of deficient or additional fingers,
or the birth happens to be distorted, altered creation. So, they made this as evidence upon
that the existence of the things isn’t with deliberation and measurement, but are transitory
what is co-incidental that it happens.
‫ إن الذي يكون بالعرض واالتفاق إمنا هو شئ يأيت يف الفرط مرة العراض تعرض للطبيعة‬:‫وقد كان أرسطاطا ليس رد عليهم فقال‬
.‫ وليس مبنزلة االمور الطبيعية اجلارية على شكل واحد جريا دائما متتابعا‬،‫فتزيلها عن سبيلها‬
And didn’t Aristotle rebut upon them and he said, ‘That which exists with the transient and
the perfection, rather it is something in the excess one time to display a display of the
nature, so it removes it away from its way, and it isn’t at the status of the flow of nature
upon one manner, flowing perpetually, consecutively.
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‫وأنت يا مفضل ترى أصناف احليوان أن جيري أكثر ذلك على مثال ومنهاج واحد كاالنسان يولد وله يدان ورجالن ومخس أصابع‬
‫ كما‬،‫ فأما ما يولد على خالف ذلك فإنه لعلة تكون يف الرحم أو يف املادة اليت ينشأ منها اجلنني‬،‫كما عليه اجلمهور من الناس‬
،‫يعرض يف الصناعات حني يتعمد الصانع الصواب يف صنعته فيعوق دون ذلك عائق يف االداة أو يف اآللة اليت يعمل فيها الشئ‬
And you, O Mufazzal, you see types of animals, that most of that flows upon an example
and one program, like the human being is born, for him are two hands and two legs and five
fingers, just as the most of the people are upon it. As for what is born upon different to that,
so that would be due to a defect happening in the womb or in the stomach from which the
foetus grown, just as a demonstration in the making when the maker deliberates the
correctness in his making, so he is handicapped besides that, either a handicap in the tools
or in the machinery which he makes the thing in.
،‫فقد حيدث مثل يف أوالد احليوان لالسباب اليت وصفنا فيأيت الولد زائدا أو ناقصا أو مشوها ويسلم أكثرها فيأيت سويا ال علة فيه‬
‫فكما أن الذي حيدث يف بعض االعمال االعراض لعلة فيه ال توجب عليها مجيعا االمهال وعدم الصانع كذلك ما حيدث على‬
،‫بعض االفعال الطبيعية لعائق يدخل عليها ال يوجب أن يكون مجيعها بالعرض واالتفاق‬
Examples have occurred in the children of the animals for the causes which we asws
described, and the child comes with additions, or deficient, or distorted, and most of them
are sound and they come full, there being no illness in it. Just as the defect which occurs in
some of the works, there is a reason in it, it does not obligate the carelessness upon the
entirety of it and no maker, similar to that is what occurs upon some of the works of nature,
and obstacle entering upon it, does not obligate that the entirety of it happens not be with
the display and the perfection.
.‫ إن كوهنا بالعرض واالتفاق من قبل أن شيئا منها يأيت على خالف الطبيعة يعرض له خطأ و خطل‬:‫فقول من قال يف االشياء‬
Thus, the word of the one who says regarding the things, ‘Its existence is with the display
and the perfection, from a direction that something from it comes upon opposite to the
nature, displaying a mistake for it and foolishness’.
‫ وال ميكن أن يكون‬،‫ ليعلم أنه ليس كون االشياء باضطرار من الطبيعة‬:‫ ومل صار مثل هذا حيدث يف االشياء ؟ قيل هلم‬:‫فإن قالوا‬
،‫ إذ جعل الطبيعة جتري أكثر ذلك على جمرى ومنهاج معروف‬،‫ بل هو تقدير وعمد من خالق حكيم‬،‫سواه كما قال قائلون‬
‫ويزول أحيانا عن ذلك العراض تعرض هلا فيستدل بذلك على أهنا مصرفة مدبرة فقرية إىل إبداء اخلالق وقدرته يف بلوغ غايتها‬
.‫وإمتام عملها تبارك اهلل أحسن اخلالقني‬
If they say, ‘And why did the like of this come to be among the things?’ It would be said to
them: ‘To know that the existence of the things is not by necessity from the nature, nor is it
possible that they happen to be the same, just as the speakers had said, but it is a
measurement, and a deliberation from a Wise Creator, when the nature is made to flow
most of that upon a flow and a well-known program. And sometimes it goes away from that
to a display displayed for it, so it would evidence with that upon that it is being utilised,
managed, thought out to manifest the Creator and Hisazwj Power in reaching its peak and
completion of its work. Blessed is Allahazwj, the Best of the creators.
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‫ فقد شرحت‬،‫ والوليائه من املطيعني‬،‫ وكن لربك من الشاكرين وآلالئه من احلامدين‬،‫يا مفضل خذ ما آتيتك واحفظ ما منحتك‬
.‫ وجزءا من كل فتدبره وفكر فيه واعترب به‬،‫لك من االدلة على اخللق والشواهد على صواب التدبري والعمد قليال من كثري‬
O Mufazzal! Take what Iasws gave you and preserve what best you can, and submit to your
Lordazwj from the grateful ones, and for Hisazwj Favours, from the praising ones, and to Hisazwj
Guardiansasws, from the obedient ones, for Iasws have expounded for you from the evidences
upon the creation and the evidences upon the correctness of the arrangement, and the
deliberation, little from more, and a part from all, therefore ponder it and thing regarding it,
and take a lesson with it’.
‫ احفظ مبشية اهلل وال تنس إن شاء‬:‫ فوضع يده على صدري فقال‬،‫ مبعونتك يا موالي أقوى على ذلك وأبلغه إن شاء اهلل‬:‫فقلت‬
.‫اهلل‬
I said, ‘With yourasws assistance, O my Masterasws, I shall be stronger upon that and deliver it,
if Allahazwj so Desires’. Heasws placed hisasws hand upon my chest and heasws said: ‘Memorise
by the Desire of Allahazwj and you will not forget, if Allahazwj so Desires’.
‫ قد استغنيت مبعونة موالي وتأييده عن الكتاب الذي‬:‫ كيف ترى نفسك يا مفضل ؟ فقلت‬:‫فخررت مغشيا علي فلما أفقت قال‬
.‫ وملوالي احلمد والشكر كما هو أهله ومستحقه‬،‫ وصار ذلك بني يدي كأمنا أقرأه من كفي‬،‫كتبته‬
I fell down with faintness upon me. When I woke up, he asws said: ‘How do you see yourself,
O Mufazzal?’ I said, ‘Youasws have made me needless of assistance, my Masterasws, and its
corroboration from the book which I wrote’, and that came to be in front of me as if I could
read it from my palm; and for my Masterasws is the praise and the thanks, just as heasws is
rightful and deserving of it.
‫ وما خلق‬،‫ يا مفضل فرغ قلبك وامجع إليك ذهنك وعقلك وطمأنينتك فسألقي إليك من علم ملكوت السماوات واالرض‬:‫فقال‬
‫ وسائر اخللق من اجلن‬،‫ وفيهما من عجائب خلقه و أصناف املالئكة وصفوفهم ومقاماهتم ومراتبهم إىل سدرة املنتهى‬،‫اهلل بينهما‬
،‫واالنس إىل االرض السابعة السفلى وما حتت الثرى حىت يكون ما وعيته جزءا من أجزاء‬
Heasws said: ‘O Mufazzal! Free your heart and gather to it your mind, and your intellect and
your reassurance, and Iasws shall cast to you from the knowledge of the kingdoms of the
skies and the earth, and what Allahazwj has Created between the two, and regarding these
two from the wonders of Hisazwj creation, and the types of Angels and their rows and their
places and their ranks up to the Lote Tree (Sidrat Al Muntaha), and the rest of the creatures
from the Jinn, and the human beings up to the lowest seventh firmament and what is
beneath the soil, to the extent what made you faint would be a part from the parts.
‫ وال تسألن‬،‫ وموضعك من قلوب املؤمنني موضع املاء من الصدى‬،‫انصرف إذا شئت مصاحبا مكلوءا فأنت منا باملكان الرفيع‬
.‫عما وعدتك حىت احدث لك منه ذكرا‬
Leave whenever you so desire to, accompanied by memorisation, for you are from usasws
with the high place, and you place from the hearts of the Momineen is a place of the water
Page 196 of 405

from the extreme thirst, and do not ask about what I asws promised you until Iasws start for
you a mention from it’.
‫ واهلل يعلم‬،‫ مث اعلم أن بعض تلك الفقرات تؤمي إىل جترد النفس‬.‫ فانصرفت من عند موالي مبا مل ينصرف أحد مبثله‬:‫قال املفضل‬
.‫وحججه صلوات اهلل عليهم أمجعني‬
Al-Mufazzal said, ‘So, I left from the presence of my Master asws, no one had left the like of it.
Then know that some of those paragraphs gesture towards the impartiality of the self, and
Allahazwj Knows and so do Hisazwj Divine Authorities, may the Salawaat of Allahazwj be upon
themasws all’’.72
72
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‫) * الخبر المروى عن المفضل بن عمر في التوحيد المشتهر باالهليلجة‬5 ‫(باب‬
CHAPTER 5 – THE HADEETH REPORTED FROM AL-MUFAZZAL

BIN UMAR REGARDING THE TAWHEED, WELL KNOWN AS
‘Al-AHLEYLAJAT’ (A HERB)
‫ كتب املفضل بن عمر‬:‫ عن جده قال‬،‫ عن أبيه‬،‫ حدثين حممد بن أيب مسهر بالرملة‬:‫حدثين حمرز بن سعيد النحوي بدمشق قال‬
‫ وجيادلون‬،‫اجلعفي إىل أيب عبد اهلل جعف ر بن حممد الصادق عليه السالم يعلمه أن أقواما ظهروا من أهل هذه امللة جيحدون الربوبية‬
‫ فكتب أبو عبد اهلل عليه‬.‫ وحيتج عليهم فيما ادعوا حبسب ما احتج به على غريهم‬،‫ ويسأله أن يرد عليهم قوهلم‬،‫على ذلك‬
:‫السالم‬
It was narrated to me by Mahraz Bin Saeed Al Nahwy at Damascus, from Muhammad Bin Abu Mas’har at
Ramalla, from his father, from his grandfather who said,
‘Al-Mufazzal Bin Umar Al-Ju’fy wrote to Abu Abdullah Ja’farasws Bin Muhammad Al-Sadiqasws
to let himasws know that certain groups have appeared from the people of this nation
rejecting the Lordship (of Allahazwj), and they are arguing upon that, and asked himasws to
rebut their words upon them, and argue against them regarding what they are claiming with
sufficient of what he can argue with upon others. So, Abu Abdullah asws wrote:
‫ وصل كتابك تذكر فيه ما ظهر يف‬،‫ وأوجب لنا بذلك رضوانه برمحته‬،‫بسم اهلل الرمحن الرحيم أما بعد وفقنا اهلل وإياك لطاعته‬
‫ وتسأل أن أصنع للرد عليهم والنقض ملا يف‬،‫ وذلك من قوم من أهل االحلاد بالربوبية قد كثرت عدهتم واشتدت خصومتهم‬،‫ملتنا‬
،‫أيديهم كتابا على حنو ما رددت على غريهم من أهل البدع واالختالف‬
‘In the Name of Allahazwj the Beneficent, the Merciful. After this, may Allahazwj Harmonise
usasws and you to Hisazwj obedience, and Obligate for us with that, Hisazwj Pleasure with Hisazwj
Mercy. And your letter arrived mentioning in it what has appeared in our nation, and that is
from a people from the people of atheism with the Lordship. Their number have become
more and their debates have intensified, and you asked that Iasws make the rebuttal against
them and the break of what is in their hand, a letter upon an approximation for what can be
rebutted upon other than from the people of innovation and the differing.
‫وحنن حنمد اهلل على النعم الساب غة واحلجج البالغة والبالء احملمود عند اخلاصة والعامة فكان من نعمه العظام وآالئه اجلسام اليت‬
‫ وإنزاله عليهم كتابا فيه شفاء ملا يف الصدور من أمراض اخلواطر ومشتبهات‬،‫ وأخذه ميثاقهم مبعرفته‬،‫أنعم هبا تقريره قلوهبم بربوبيته‬
.‫ وكان اهلل غنيا محيدا‬،‫ واستغىن عنهم‬،‫ ومل يدع هلم وال لشئ من خلقه حاجة إىل من سواه‬،‫االمور‬
And weasws praise Allahazwj upon the abundant Bounties, and the conclusive Argument, and
the praise-worthy affliction with the special ones (Shias) and the general (non-Shias). It was
from Hisazwj great Bounties and Hisazwj enormous Favours which Heazwj has Favoured with.
Their hearts accepted Hisazwj Lordship, and Heazwj Took their Covenant with Hisazwj
recognition, and Sent down upon them a Book wherein is a healing for what is in the chests,
from diseases of the minds and suspicious matters, and Heazwj did not call them, nor to
Page 198 of 405

anything from Hisazwj creation, for a need to anyone besides Himazwj, and Heazwj is needless
from them, and Allahazwj was always Needless, Praiseworthy.
‫ وما يعاينون من ملكوت‬،‫ولعمري ما ايت اجله ال من قبل رهبم وأهنم لريون الدالالت الواضحات و العالمات البينات يف خلقهم‬
،‫السماوات واالرض والصنع العجيب املتقن الدال على الصانع‬
And, by myasws life, what have these ignoramuses come with of their Lord azwj and they are
seeing the clear evidences and the manifest signs in their own creations, and what they are
witnessing in the kingdoms of the skies and the earth, and the wondrous perfect works
evidencing upon the Maker.
‫ واستحوذ الشيطان‬،‫ فغلبت االهواء على قلوهبم‬،‫ وسهلوا هلا سبيل الشهوات‬،‫ولكنهم قوم فتحوا على أنفسهم أبواب املعاصي‬
.‫ وكذلك يطبع اهلل على قلوب املعتدين‬،‫بظلمهم عليهم‬
But, they are a people who have opened upon themselves the doors of disobedience, and
eased for it the way of the desires. Thus, the desires overcame upon their hearts and the
satanla engaged upon them due to their own injustices. And like that, Allah azwj Seals upon
the hearts of the transgressors.
‫ وتأليف يبطل حجته‬،‫والعجب من خملوق يزعم أن اهلل خيفى على عباده وهو يرى أثر الصنع يف نفسه برتكيب يبهر عقله‬
And the wonder from a creature claiming that Allahazwj is hidden upon Hisazwj servants and
he sees the making within himself with the manner which dazes (surprises) his intellect, and
a composition invalidating his arguments.
‫ ووجود االشياء خملوقة بعد أن مل‬،‫ ولطف التدبري الظاهر‬،‫ولعمري لو تفكروا يف هذه االمور العظام لعاينوا من أمر الرتكيب البني‬
‫ ما يدهلم ذلك على الصانع فإنه ال خيلو شئ منها من أن يكون فيه أثر‬،‫ وصنيعة بعد صنيعة‬،‫ مث حتوهلا من طبيعة إىل طبيعة‬،‫تكن‬
.‫ وتأليف بتدبري يهدي إىل واحد حكيم‬،‫تدبري وتركيب يدل على أن له خالقا مدبرا‬
And, by myasws life! If they were to think regarding matters of the bones, they would witness
from the matter of the clear synthesis, and the subtle apparent arrangements, and
existence of the things created after they had not existed. Then He azwj Transformed these
from a nature to a nature, and a making after a making, what would evidence them upon
the Maker, for there is nothing empty from it, for there happening to be in it effects of an
arrangement and a formation evidencing upon that there is a Creator for it, a Manager, and
a compositing with an arrangement guiding to a Wise Oneazwj.
‫ وذلك أنه كان حيضرين طبيب من بالد‬،‫وقد وافاين كتابك ورمست لك كتابا كنت نازعت فيه بعض أهل االديان من أهل االنكار‬
،‫ وجيادلين على ضاللته‬،‫ وكان ال يزال ينازعين يف رأيه‬،‫اهلند‬
And your letter came to measws and Iasws have outlined for you a letter, which Iasws had
contested in it one of the people of the religion from the people of denial, and that is that a
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physician from a city of India had presented to me, and he would not cease to contend with
measws regarding his opinion, and arguing against measws based upon his ignorance.
‫ إذ عرض له شئ من كالمه الذي مل يزل ينازعين فيه‬،‫فبينا هو يوما يدق ليخلطها دواءا احتجت إليه من أدويته‬
One day, while he was powdering a herb (Ahleylajat) mixing a cure, Iasws argued to him from
(the angle of) his medicine, when something presented to him from his speech which he had
not ceased to contend with measws with regards to it.
‫ وزعم أن انتحايل املعرفة هلل تعاىل‬،‫ نفس تولد واخرى تتلف‬،‫من ادعائه أن الدنيا مل تزل وال تزال شجرة تنبت واخرى تسقط‬
‫ وأن االشياء املختلفة‬،‫ واالصغر عن االكرب‬،‫ وأن ذلك أمر أخذه اآلخر عن االول‬،‫ وال حجة يل فيها‬،‫دعوى ال بينة يل عليها‬
‫واملؤتلفة والباطنة والظاهرة‬
From his claim is that the world did not cease to be nor would it cease, (like a) tree growing
and another one falling, a soul is born and another one is destroyed, and he claimed that
Iasws am claiming the recognition of Allahazwj the Exalted, a claim having not proof for measws
upon it, nor is there any argument for measws regarding it, and that, that is a matter Iasws
have taken it as a latter one from the first, and the young from the old, and that the things
are different, combined, and esoteric, and exoteric.
‫ مث قاد منطقه على االصل الذي‬،‫ وملس اجلوارح‬،‫ وذوق الفم‬،‫ وشم االنف‬،‫ ومسع االذن‬،‫ نظر العني‬:‫إمنا تعرف باحلواس اخلمس‬
.‫ إنكار اهلل تعاىل‬،‫ مل يقع شئ من حواسي على خالق يؤدي إىل قليب‬:‫وضعه فقال‬
But rather, these are recognised by the five senses – looking of the eyes, hearing of the ears,
and smelling of the nose, and taste of the mouth, and touch of the limbs. Then he guided his
talk upon the origin which he placed, so he said, ‘Nothing has occurred from my senses
upon a Creator leading to my heart’, denying Allahazwj the Exalted.
‫ و إمنا يعرف القلب االشياء كلها بالدالالت اخلمس اليت‬،‫ أخربين مب حتتج يف معرفة ربك الذي تصف قدرته وربوبيته‬:‫مث قال‬
‫وصفت لك ؟‬
Then he said, ‘Inform me! By what do youasws argue regarding the recognition of yourasws
Lordazwj which youasws describe as being Hisazwj Power and Hisazwj Lordship, and rather the
heart recognises the things, all of them by the evidence of the five (senses) which I
described to you?’
‫ فأىن يكون ما تقول وأنت تعرف أن القلب ال يعرف شيئا‬:‫ قال‬.‫ والدليل الذي أحتج به يف معرفته‬،‫ بالعقل الذي يف قليب‬:‫قلت‬
‫ أو مسسة بيد فأدى ذلك‬،‫ أو ذقته بفم‬،‫ أو مشمتة بنسيم‬،‫ أو مسعت صوته بأذن‬،‫بغري احلواس اخلمس ؟ فهل عاينت ربك ببصر‬
‫املعرفة إىل قلبك ؟‬
Iasws said: ‘With the intellect which is in myasws heart, and the evidence which Iasws argue with
in myasws understanding’. He said, ‘How can it happen, what youasws are saying, and youasws
know that the heart does not recognise things without the five senses? Can you asws witness
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yourasws Lordazwj with sight, or hear Hisazwj Voice with ears, or smell a gentle breeze, or taste
Himazwj with mouth, or touch by hand, so where it that recognition to your asws heart?’
‫ وأقررت أنا به هل بد من أن‬- ‫ أرأيت إذ أنكرت اهلل وجحدته النك زعمت أنك ال حتسه حبواسك اليت تعرف هبا االشياء‬:‫قلت‬
.‫ ال‬:‫يكون أحدنا صادقا واآلخر كاذبا ؟ قال‬
Iasws said: ‘What is your view, when you denied Allahazwj and rejected Himazwj because you
claim that you cannot feel him by your senses by which you recognise the things, and I asws
accept that Iasws am with it, it is not inevitable that one of us would happen to be true and
the other one a liar?’ He said, ‘No’.
.‫ ال‬:‫ أرأيت إن كان القول قولك فهل خياف علي شئ مما اخوفك به من عقاب اهلل ؟ قال‬:‫قلت‬
Iasws said, ‘What is your view if the (conclusive) word was your word, would there be any
fear upon me from what Iasws frighten you with from the Punishment of Allah azwj?’ He said,
‘No’.
‫ أفرأيت إن كان كما أقول واحلق يف يدي ألست قد أخذت فيما كنت احاذر من عقاب اخلالق بالثقة وأنك قد وقعت‬:‫قلت‬
.‫ بلى‬:‫جبحودك وإنكارك يف اهللكة ؟ قال‬
I said, ‘What is your view if it was just as Iasws am saying, and the Truth is in myasws hands,
wouldn’t you have taken regarding what Iasws am warning of the Punishment of the Creator
with firmness, and you have fallen, due to your rejection and your denial, into the
destruction?’ He said, ‘Yes’.
‫ الين ال أرى‬،‫ وأنا على يقني وثقة‬،‫ إال أنك من أمرك على ادعاء وشبهة‬،‫ أنت‬:‫ فأينا أوىل باحلزم وأقرب من النجاة ؟ قال‬:‫قلت‬
.‫ وما مل تدركه حواسي فليس عندي مبوجود‬،‫حواسي اخلمس أدركته‬
I said, ‘Which one of us is foremost with the firmness and closer to the salvation?’ He said,
‘Youasws are, except that youasws, from yourasws matter, are upon a claim and doubt, while I
am upon certainty and assurance because I cannot see my five senses realising Him azwj, and
whatever my senses do not realise, so as far as I am concerned, he isn’t with an existence’.
.‫ وأنا ملا عجزت حواسي عن إدراك اهلل تعاىل صدقت به‬،‫ إنه ملا عجزت حواسك عن إدراك اهلل أنكرته‬:‫قلت‬
Iasws said: ‘It is such that when your senses are frustrated from realising Allahazwj, you deny
Himazwj, and Iasws, when myasws senses are frustrated from realising Allahazwj the Exalted, Iasws
(actually) ratify Himazwj’.
‫ أو وقع عليه بصر للون فما أدركته االبصار ونالته احلواس فهو‬،‫ الن كل شئ جرى فيه أثر تركيب جلسم‬:‫ وكيف ذلك ؟ قلت‬:‫قال‬
‫ وليس املخلوق‬،‫ وكل شئ أشبه التغيري والزوال فهو مثله‬،‫ وأن هذا اخللق ينتقل بتغيري وزوال‬،‫غري اهلل سبحانه النه ال يسبه اخللق‬
.‫كاخلالق وال احملدث كاحملدث‬
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He said, ‘And how is that?’ Iasws said: ‘Because all things in which there is an effect, flows
upon a synthesis of a body, or a sight falls upon the colour, so whatever the sights realise
and the senses attain, then it is other than Allah azwj, Glorious is Heazwj, because the creation
does not resemble Himazwj; and that this creation transforms with change and decline, and
everything thing resembling it, changing and declining, so it is similar to it, and the creation
is not like the Creator, nor is the caused like the Causer.
‫ فلما اعتصم هبذه املقالة ولزم هذه احلجة‬،‫ ولكين ملنكر ما مل تدركه حواسي فتؤديه إىل قلىب‬،‫ إن هذا لقول‬:‫ قال‬:‫منت‬
He said, ‘This is to say, but I am a denier of whatever my senses do not realise and lead it to
my heart. For what shall I adhere with these words and necessitate this argument?’
:‫ حيث قلت‬،‫ وجتعل احملاجزة حجة فقد دخلت يف مثل ما عبت وامتثلت ما كرهت‬،‫ أما إذ أبيت إال أن تعتصم باجلهالة‬:‫قلت‬
.‫إين اخرتت الدعوى لنفسي الن كل شئ مل تدركه حواسي عندي بال شئ‬
Iasws said: ‘But, when you are refusing only to adhere with the ignorance, and you are making
the confusion to be an argument, so you have entered into the like of what you refuse, and
compiled with what you disliked where you said, ‘I choose the medicines for myself because
everything which my senses do not realise, with me it is nothing’’.
‫ النك نقمت على االدعاء ودخلت فيه فادعيت أمرا مل حتط به خربا ومل تقله علما فكيف استجزت‬:‫ وكيف ذلك ؟ قلت‬:‫قال‬
‫ ودفعك أعالم النبوة واحلجة الواضحة وعبتها علي ؟‬،‫لنفسك الدعوى يف إنكارك اهلل‬
He said, ‘And how is that?’ I said, ‘Because you committed upon the claim (that there is no
Creator) and entered into it, and claimed a matter no news has come with it and no
knowledge has transmitted it, so how can you make for yourself the claim in your denial of
Allahazwj, and your pushing away the signs of the Prophet-hood and the clear arguments,
and refuse these upon measws?
‫ فهل رقيت إىل السماء اليت ترى ؟ أو احندرت إىل االرض‬:‫ قلت‬.‫ ال‬:‫أخربين هل أحطت باجلهات كلها وبلغت منتهاها ؟ قال‬
‫السفلى فجلت يف أقطارها ؟ أو هل خضت يف غمرات البحور واخرتقت نواحي اهلواء فيما فوق السماء وحتتها إىل االرض وما‬
.‫ ال‬:‫أسفل منها فوجدت ذلك خالء من مدبر حكيم عامل بصري ؟ قال‬
Tell me, have you encompassed with all the areas and reached their end points?’ He said,
‘No’. Iasws said: ‘Have you risen to the sky which you see? Or descended to the lower ground
and been to its horizons? Or have you dived into the depths of the oceans and pierced the
areas of the atmosphere in what is a void in the sky and below it to the earth, and what is
lower than that, and found that to be empty from an Arranger, Wise, Knower, Seer?’ He
said, ‘No’.
‫ ال أدري لعل يف بعض ما‬:‫ قال‬.‫ فما يدريك لعل الذي أنكره قلبك هو يف بعض ما مل تدركه حواسك ومل حيط به علمك‬:‫قلت‬
! ‫ وما أدري لعله ليس يف شئ من ذلك شئ‬،‫ذكرت مدبرا‬
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Iasws said: ‘So what would make you know that perhaps that which your heart is denying,
Heazwj is in a place which your senses have not realised, and your knowledge has not
covered?’ He said, ‘I don’t know, maybe in some of what you asws mentioned, there is an
Arranger, and I don’t know maybe there isn’t anything in any of that!’
‫ فإمنا دخل علي الشك لسؤالك إياي‬:‫ قال‬.‫ أما إذ خرجت من حد االنكار إىل منزلة الشك فإين أرجو أن خترج إىل املعرفة‬:‫قلت‬
.‫ من قبل إهليلجتك هذه‬:‫ ولكن من أين يدخل علي اليقني مبا مل تدركه حواسي ؟ قلت‬،‫عما مل حيط به علمي‬
Iasws said: ‘But, since you came out from a limit of the denial to a status of doubt, then I asws
hope that you will come out to the recognition’. He said, ‘But rather, the doubt entered
upon me due to yourasws questioning me of what my knowledge has not covered, but from
where will the certainty enter upon me with what my senses do not realise?’ I asws said:
‘From the direction of this herb of yours’.
‫ إمنا أردت آن آتيك به من قبلها الهنا أقرب االشياء‬:‫ الهنا من آداب الطب الذي اذعن مبعرفته قلت‬،‫ ذاك إذا أثبت للحجة‬:‫قال‬
‫ وشاهدا يدل على الصنعة الدالة على‬،‫ الن يف كل شئ أثر تركيب وحكمة‬،‫ ولو كان شئ أقرب إليك منها التيتك من قبله‬،‫إليك‬
.‫ ويهلكها حىت ال تكون شيئا‬،‫من صنعها ومل تكن شيئا‬
He said, ‘That is when the argument is proven, because it is from the ethics of medicine
which makes me bow to its recognition’. Iasws said: ‘But rather, Iasws intended to come to you
with it from its direction, because it is the closest of the things to you, and it there was
anything closer to you than it, Iasws would have come to you (with an argument) from its
direction, because in every things with effect, there is synthesis and wisdom, and evidences
pointing upon the Making pointing upon the Oneazwj Who Made it and nothing existed, and
Heazwj would be Destroying it until nothing exists’.
‫ أفتشهد أهنا مشتملة على‬:‫ ال قلت‬:‫ أفرتى غيب ما يف جوفها ؟ قال‬:‫ قلت‬.‫ نعم‬:‫ فأخربين هل ترى هذه إهليلجة ؟ قال‬:‫قلت‬
‫ أفرتى أن خلف هذا القشر من هذه االهليلجة غائب مل تره من حلم‬:‫ قلت‬.‫ ما يدريين لعل ليس فيها شئ‬:‫نواة وال تراها ؟ قال‬
.‫ ما أدري لعل ما مث غري ذي لون وال حلم‬:‫أو ذي لون ؟ قال‬
Iasws said: ‘Tell me, do you see this herb?’ He said, ‘Yes’. Iasws said: ‘Do you see the hidden of
what is inside it?’ He said, ‘No’. Iasws said: ‘And you are testifying that it contains a kernel and
you have not seen it?’ He said, ‘What would let me know, perhaps there is nothing in it’. Iasws
said: ‘Do you see that behind this crust of these herbs, is an unseen, you did not see from a
flesh or with colour?’ He said, ‘I do not know, perhaps it is without colour and no flesh’.
‫ ما‬:‫ قال‬.‫ أفتقر أن هذه االهليلجة اليت تسميها الناس باهلند موجودة ؟ الجتماع أهل االختالف من االمم على ذكرها‬:‫قلت‬
‫ تلك االرض وهذه واحدة وقد‬:‫ أفتقر أن االهليلجة يف أرض تنبت ؟ قال‬:‫أدري لعل ما اجتمعوا عليه من ذلك باطل ! قلت‬
‫ ما أدري لعله ليس يف الدنيا إهليلجة‬:‫ أفما تشهد حبضور هذه االهليلجة على وجود ما غاب من أشباهها ؟ قال‬:‫ قلت‬.‫رأيتها‬
.‫غريها‬
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Iasws said: ‘Do you accept that these herbs which the people of India have named it so,
exists? There is unity of the people of differing from the communities upon its mention’. He
said, ‘I don’t know, perhaps what they have gathered upon, that is false’. I said, ‘Do you
accept that the herb grows on a (particular) land?’ He said, ‘That land and these are one,
and I have seen these’. Iasws said: ‘Do you not attest with the presence of these herbs upon
an existence what is hidden from its like?’ He said, ‘I don’t know, perhaps there isn’t any of
this herb in the world apart from it’.
‫ ال بل‬:‫ إهنا هكذا وجدت ؟ قال‬:‫ أو تقول‬،‫ أخربين عن هذه االهليلجة أتقر أهنا خرجت من شجرة‬:‫فلما اعتصم باجلهالة قلت‬
‫ فما أراك إال قد‬:‫ قلت‬.‫ ال‬:‫ فهل أدركت حواسك اخلمس ما غاب عنك من تلك الشجرة ؟ قال‬:‫ ق لت‬.‫من شجرة خرجت‬
‫ فهل عندك‬،‫ إن االهليلجة واالشياء املختلفة شئ مل تزل تدرك‬:‫ أجل ولكين أقول‬:‫ قال‬.‫أقررت بوجود شجرة مل تدركها حواسك‬
‫يف هذا شئ ترد به قويل ؟‬
So, when he held firmly with the ignorance, Iasws said: ‘Tell me about these herbs, do you
accept it comes out from a tree, or are you saying it is found like this?’ He said, ‘No, but it
comes out from a tree’. Iasws said: ‘Did your five senses realise what is hidden from you, from
that tree?’ He said, ‘No’. Iasws said: ‘You have not seen and you have accepted the existence
of a tree which your senses did not realise’. He said, ‘Yes, but I am saying that the herb and
the different things are one thing, have not ceased to be realised. Is there with youasws
regarding this, anything to rebut myasws word?’
:‫ قلت‬.‫ نعم‬:‫ نعم أخربين عن هذه االهليلجة هل كنت عاينت شجرهتا وعرفتها قبل أن تكون هذه االهليلجة فيها ؟ قال‬:‫قلت‬
‫ مث عدت إليها‬،‫ أفما تعلم أنك كنت عاينت الشجرة وليس فيها االهليلجه‬:‫ قلت‬.‫ ال‬:‫فهل كنت تعاين هذه االهليلجة ؟ قال‬
‫فوجدت فيها االهليلجة أفما تعلم أنه قد حدث فيها ما مل تكن ؟‬
Iasws said: ‘Yes. Tell me about these herbs. Did you see its tree and recognised it before the
existence of these herbs in it?’ He said, ‘Yes’. Iasws said: ‘Had you seen these herbs?’ He said,
‘No’. Iasws said: ‘So what do you know, when you saw the tree and there weren’t any herbs in
it, then you returned to and found the herbs in it, did you not know that it has occurred
therein what did not exist (before)?’
‫ فأخربين هل رأيت تلك االهليلجة اليت تنبت منها‬:‫ قلت‬.‫ إهنا كانت فيها متفرقة‬:‫قال ما أستطيع أن أنكر ذلك ولكين أقول‬
‫ فهل حيتمل عقلك أن الشجرة اليت تبلغ أصلها وعروقها وفروعها وحلاؤها‬:‫ قلت‬.‫ نعم‬:‫شجرة هذه االهليلجة قبل أن تغرس ؟ قال‬
‫ وورقة سقطت ألف ألف رطل كانت كامنة يف هذه االهليلجة ؟‬،‫وكل مثرة جنيت‬
He said, ‘I am not able to deny that, but I am saying, ‘These were separate in it’. I asws said:
‘Tell measws, have you seen those herbs which grows from it a tree of this herb, before it is
sown?’ He said, ‘Yes’. I said, ‘Does your intellect tolerate that the tree, of which its roots,
and its leaves, and its branches, and its bark, and every fruit reaches maturity, and the
leaves fall down, a thousand (upon) thousand Ratls (unit of measurement), was latent in
these herbs?’
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‫ نعم و لكين ال أعرف أهنا مصنوعة فهل‬:‫ أقررت أهنا حدثت يف الشجرة ؟ قال‬:‫ قلت‬.‫ ما حي تمل هذا العقل وال يقبله القلب‬:‫قال‬
.‫ البد من ذلك‬:‫ قال‬.‫ وتصويرا أن له مصورا ؟‬،‫ نعم أرأيت أين إن أريتك تدبريا أتقر أن له مدبرا‬:‫تقدر أن تقررين بذلك ؟ قلت‬
He said, ‘This, the intellect cannot bear, and the heart does not accept it’. Iasws said: ‘Do you
accept that these have occurred in the tree?’ He said, ‘Yes, but I do not that it is made. Are
youasws able to resolve me to that?’ Iasws said: ‘Do you see, if Iasws show you an arrangement,
will you accept that there is an Arranger for it, and a picture, that there is an artist for it?’ He
said, ‘It is inevitable from that’.
‫ ألست تعلم أن هذه االهليلجة حلم ركب على عظم فوضع يف جوف متصل بغصن مركب على ساق يقوم على أصل‬:‫قلت‬
.‫ بلى‬:‫فيقوى بعروق من حتتها على جرم متصل بعض ببعض ؟ قال‬
Iasws said: ‘Don’t you know that these herbs are flesh set upon a bone, and are placed in the
inside of connected branches, built up upon a trunk standing upon a root, and is
strengthened by veins from beneath it, upon a body interconnected with each other?’ He
said, ‘Yes’.
‫ به‬،‫ وتأليف و تركيب وتفصيل متداخل بتأليف شئ يف بعض شئ‬،‫ ألست تعلم أن هذه االهليلجة مصورة بتقدير وختطيط‬:‫قلت‬
‫ وأجزاء‬،‫ وطرائق خمتلفة‬،‫ يف طبائع متفرقة‬،‫ ولني على شديد‬،‫ أبيض يف صفرة‬،‫طبق بعد طبق وجسم على جسم ولون مع لون‬
‫ والريح أن‬،‫ ومن الربد أن يهلكها‬،‫ وورق يسرتها وتقيها من الشمس أن حترقها‬،‫ وعروق جيري فيها املاء‬،‫مؤتلفة مع حلاء تسقيها‬
‫تذبلها ؟‬
Iasws said: ‘Don’t you know that these herbs are illustrated with a determination, and a
planning, and composition, and a synthesis, and detail included in a composition of a thing
in part of a thing, with it is a layer after a layer, and a body upon a body, and a colour with a
colour, white into yellow, and soft upon a hard, different in nature, and in different ways
part combined with a bark to quench it, and veins with water flowing in them, and leaves
veiling it and saving it from the sun that it might burn it, and from the cold that it would
destroy it, and the wind that it might shrivel it?’
‫ وال‬،‫ اهلل أحسن تقديرا لو كان كما تقول مل يصل إليها ريح يروحها‬:‫ أفليس لو كان الورق مطبقا عليها كان خريا هلا ؟ قلت‬:‫قال‬
‫ ولكن مشس مرة وريح مرة وبرد مرة قدر اهلل ذلك‬،‫ ولو مل يصل إليها حر الشمس ملا نضجت‬،‫ ولعفنت عند ذلك‬،‫برد يشددها‬
.‫بقوة لطيفة ودبره حبكمة بالغة‬
He said, ‘Isn’t it so if the leaves were layered upon it, it would have been better for it?’ I asws
said: ‘Allahazwj is the Best Determiner. If it was as you are saying, a wind would not arrive to
it to aerate it, nor any cold to strengthen it, and it would decompose at that. And if the heat
of the sun does not arrive to it, it would not mature. But there is sun at times, and wind at
times, and cold at times. Allahazwj Determined that with Subtle Strength and Arranged it with
Hisazwj conclusive Wisdom’.
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‫ أرأيت االهليلجة قبل أن تعقد إذ هي يف قمعها ماء بغري‬:‫ قلت‬.‫ حسيب من التصوير فسر يل التدب ري الذى زعمت أنك ترينه‬:‫قال‬
.‫ نعم‬:‫نواة وال حلم وال قشر وال لون وال طعم وال شدة ؟ قال‬
He said, ‘I have sufficed with the illustration. Interpret for me the arrangement which
youasws claim youasws are seeing’. Iasws said: ‘Do you see the herb, before it solidifies, when it
is in its cupule as water, without a kernel, nor having any flesh, nor a crust, nor any colour,
nor taste, nor strength?’ He said, ‘Yes’.
‫ أرأيت لو مل يرفق اخلالق ذلك املاء الضعيف الذي هو مثل اخلردلة يف القلة والذلة ومل يقوه بقوته ويصوره حبكمته ويقدره‬:‫قلت‬
‫بقدرته هل كان ذلك املاء يزيد على أن يكون يف قمعه غري جمموع جبسم وقمع وتفصيل ؟ فإن زاد زاد ماءا مرتاكبا غري مصور وال‬
.‫خمطط وال مدبر بزيادة أجزاء وال تأليف أطباق‬
Iasws said: ‘Do you see, if the Creator had not been Kind to that weak water which it like the
mustard in scarcity and solitude, and did not Strengthen it with His azwj Strength, and Form it
with Hisazwj Wisdom, and Determine it with Hisazwj measurement, would that water have
increased upon it being happen to be in its cupule, without any combination with a body,
and deactivated, and disjointed? So, if it does increase, the water would (also) increase as a
composite, without an illustration nor any planning, nor any management with the increase
of the parts nor any composition of layerings’.
‫ وأظهر البينة على‬،‫ قد أريتين من تصوير شجرهتا وتأليف خلقتها ومحل مثرهتا وزيادة أجزائها وتفصيل تركيبها أوضح الدالالت‬:‫قال‬
‫ و لكين ال أدري لعل االهليلجة واالشياء صنعت أنفسها ؟‬،‫ ولقد صدقت بان االشياء مصنوعة‬،‫معرفة الصانع‬
He said, ‘Youasws have indeed shown me, from the illustration of its tree, and composition of
its structure, and bearing of its fruits, and increase of its parts, and details of its synthesis as
being clear evidences, and manifest proof upon recognising the Maker, and you asws have
spoken the truth and the things are made, but, I do not know, perhaps the herb and the
things made themselves?’
‫ فهل ينبغي للذي هو‬:‫ قلت‬.‫ بلى‬:‫ أو ل ست تعلم أن خالق االشياء واالهليلجة حكيم عامل مبا عاينت من قوة تدبريه ؟ قال‬:‫قلت‬
.‫ ال‬:‫كذلك أن يكون حدثا ؟ قال‬
Iasws said: ‘Or, don’t you know that the Creator of the things and the herb is Wise, Knower
with what you witness from the strength of Hisazwj Arrangement?’ He said, ‘Yes’. Iasws said: ‘Is
it befitting that which is like that would just happen to occur?’ He said, ‘No’.
‫ وإمنا‬،‫ بلى‬:‫ أفلست قد رأيت االهليلجة حني حدثت وعاينتها بعد أن مل تكن شيئا مث هلكت كأن مل تكن شيئا ؟ قال‬:‫قلت‬
.‫أعطيتك أن االهليلجة حدثت ومل أعطك أن الصانع ال يكون حادثا ال خيلق نفسه‬
Iasws said: ‘Isn’t it so that you have seen the herb when it occurred and witnessed it after it
did not exist as a thing, then it is destroyed as if it is not a thing?’ He said, ‘Yes, and rather I
give youasws, that the herb occurred and do not give you asws that the Maker did not exist as
an accident, nor Created Himselfazwj’.
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‫ فهو‬،‫ وزعمت أن االهليلجة حدثت ؟ فقد أعطيتين أن االهليلجة مصنوعة‬،‫ أمل تعطين أن احلكيم اخلالق ال يكون حدثا‬:‫قلت‬
،‫ إن االهليلجة صنعت نفسها ودبرت خلقها فما زدت أن أقررت مبا أنكرت‬:‫ وإن رجعت إىل أن تقول‬،‫عزوجل صانع االهليلجة‬
‫ كيف ذلك ؟‬:‫ ولكنك مل تعرفه فسميته بغري امسه قال‬،‫ووصفت صانعا مدبرا أصبت صفته‬
Iasws said: ‘Do you not give measws that the Wise Creator cannot not exist accidentally, and
you claim that the herb occurred? So, you have given me asws that the herb is made, and
Heazwj, Mighty and Majestic is the Maker of the herb; and if you retract and you say, ‘The
herb made itself and managed its own creation, so you have not increased in accepting with
what you denied, and you described a Maker, an Arranger, you got Hisazwj Attributes correct,
but you did not recognise Himazwj, so you named Himazwj without Hisazwj Name’. He said,
‘How is that?’
‫ ولكنك مسيته‬،‫ قد أقررت باهلل سبحانه‬.‫ االهليلجة‬:‫ فلما سألتك من هو ؟ قلت‬،‫ النك أقررت بوجود حكيم لطيف مدبر‬:‫قلت‬
‫ هل‬:‫ قال‬.‫ وأضعف حيلة من أن تدبر خلقها‬،‫ ولو عقلت وفكرت لعلمت أن االهليلجة أنقص قوة من أن ختلق نفسها‬،‫بغري امسه‬
‫عندك غري هذا ؟‬
Iasws said: ‘Because you accepted the existence of a Wise Subtle Arranger, so when Iasws
asked you, ‘Who is Heazwj?’ You said, ‘The herb’. You have accepted Allahazwj the Glorious,
but you named Himazwj with other than Hisazwj Name, and had you used your intellect and
thought, you would have known that the herb is of a strength deficient from making itself,
and or a means weaker that to manage its own creation’. He said, ‘Is there with you asws (an
argument), apart from this?’
‫ صغرية‬،‫ أخربين عن هذه االهليلجه اليت زعمت أهنا صنعت نفسها ودبرت أمرها كيف صنعت نفسها صغرية اخللقة‬،‫ نعم‬:‫قلت‬
‫ ال متتنع أن تكسر وتعصر وتؤكل ؟ وكيف صنعت نفسها مفضولة مأكولة مرة قبيحة املنظر ال هباء هلا وال‬،‫ ناقصة القوة‬،‫القدرة‬
.‫ الهنا مل تقو إال على ما صنعت نفسها أو مل تصنع إال ما هويت‬:‫ماء ؟ قال‬
Iasws said: ‘Yes. Tell measws about this herb which you claim it made itself and manages its
own affair, how come it made itself as a small creature of small measurement, of deficient
strength, not being able to prevent from being broken, and crushed, and eaten? And how
come it made itself as (full of) rubbish, once eaten, is of an ugly scene, there being neither
any glory for it nor water? He said, ‘Because it is not strong except upon what it made itself
to be, or did youasws not make except what you love to?’
‫ أما إذ أبيت إال التمادي يف الباطل فأعلمين مىت خلقت نفسها و دبرت خلقها قبل أن تكون أو بعد أن كانت ؟ فإن‬:‫قلت‬
‫زعمت أن االهليلجة خلقت نفسها بعد ما كانت فإن هذا ملن أبني احملال ! كيف تكون موجودة مصنوعة مث تصنع نفسها مرة‬
،‫اخرى ؟ فيصري كالمك إىل أهنا مصنوعة مرتني‬
Iasws said: ‘But, when you refused except being adamant in the falsehood, then tell me asws,
when did it create itself and managed its creation, before it existed or after it had existed? If
you claim that the herb created itself after it had already existed, then this is from the most
Page 207 of 405

obvious impossibilities. How did it happen to be existing, made, then made itself at another
time? Thus, your speech would come to that it is made twice.
‫ إهنا خلقت نفسها ودبرت خلقها قبل أن تكون إن هذا من أوضح الباطل وأبني الكذب ! الهنا قبل أن تكون ليس‬:‫والن قلت‬
‫ إن ال شئ يصنع ال شيئا ؟ فانظر‬:‫ وال تعيب قولك‬،‫ إن شيئا يصنع ال شيئا‬:‫بشئ فكيف خيلق ال شئ شيئا ؟ وكيف تعيب قويل‬
.‫قولك‬: ‫أي القولني أوىل باحلق ؟ قال‬
And if you said, ‘It created itself and managed its own creation before it existed, that this is
from the clear falsehood, and most open of the lies, because before it existed, it wasn’t
anything, then how can a nothing created a thing? And how can myasws word be faulted, that
a thing makes nothing, and your word not be faulted that a nothing can make a nothing?
Look, which of the two words is foremost with the Truth’. He said, ‘Your asws word’.
‫ ومل يدبرن‬،‫ قد قبلته واستبان يل حقه وصدقه بأن االشياء املختلفة واالهليلجة مل يصنعن أنفسهن‬:‫ فما مينعك منه ؟ قال‬:‫قلت‬
‫ االهليلجة‬:‫ قال‬:‫ فمن صنع الشجرة‬:‫ قلت‬.‫ ولكنه تعرض يل أن الشجرة هي اليت صنعت االهليلجة الهنا خرجت منها‬،‫خلقهن‬
! ‫االخرى‬
Iasws said: ‘So what prevents you from it?’ He said, ‘I have accepted and it has been clarified
to me, its reality and its truth, that the different things and the herb did not make
themselves, and do not manage their own creations, but an objection for me is that the
tree, it is the one who made the herb, because it came out from it’. I asws said: ‘So, who made
the tree?’ He said, ‘The herb, another one!’
:‫ قال‬.‫ االهليلجة فنسألك‬:‫ وإما أن تقول‬،‫ هو اهلل سبحانه فيقبل منك‬:‫ اجعل لكالمك غاية أنتهي إليها فإما أن تقول‬:‫قلت‬
.‫ ال‬:‫ أخربين عن االهليلجة هل تنبت منها الشجرة إال بعدما ماتت وبليت وبادت ؟ قال‬:‫ قلت‬.‫سل‬
Iasws said: ‘Make for your speech a goal to end up to. If you are saying, ‘It is Allah azwj the
Glorious’, it would be accepted from you, and if you are saying, ‘The herb’, then we asws have
to question you’. He said, ‘Ask’. Iasws said: ‘Tell measws about the herb, did the tree grow from
it after it had died, and perished, and destroyed?’ He said, ‘No’.
‫ وينبت ورقها ؟ مالك‬،‫ ويدبر خلقها ويربيها‬،‫ فمن كان حيميها ويزيد فيها‬،‫ إن الشجرة بقيت بعد هالك االهليلجة مائة سنة‬:‫قلت‬
‫ وقد ربت الشجرة وهي ميتة‬،‫ االهليلجة وهي حية قبل أن هتلك وتبلى وتصري ترابا‬:‫ والن قلت‬،‫ هو الذي خلقها‬:‫بد من أن تقول‬
.‫أن هذا القول خمتلف‬
Iasws said: ‘The tree remains after the destruction of the herb, for a hundred years, so Who
was the Oneazwj Safeguarding it, and Increasing in it, and Managing its creation and
Nourishing it, and Growing its leaves? There is no escape for you that you should be saying,
‘Heazwj is the Oneazwj Who Created it. And if you say, ‘The herb, and it was alive before it was
destroyed, and perished and became dust, and the tree had been nourished, and it is dead,
then this word is different’.
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‫ إين من ذلك على حد وقوف ما‬:‫ قلت أفتقر بأن اهلل خلق اخللق أم قد بقي يف نفسك شئ من ذلك ؟ قال‬.‫ ذل ك‬:‫ ال أقول‬:‫قال‬
.‫أختلص إىل أمر ينفذ يل فيه االمر‬
He said, ‘I am not saying that’. Iasws said: ‘Do you accept that Allahazwj Created the creation,
or does there remain in your self anything from that?’ He said, ‘I am from that, upon a limit
of stopping, finishing to a matter in which the command is implemented for me’.
‫ وال فيها‬،‫ أما إذ أبيت إال اجلهالة وزعمت أن االشياء ال يدرك إال باحلواس فإين اخربك أنه ليس للحواس داللة على االشياء‬:‫قلت‬
.‫ فإنه دليلها ومعرفها االشياء اليت تدعي أن القلب ال يعرفها إال هبا‬،‫معرفة إال بالقلب‬
Iasws said: ‘But, then you are refusing only for the ignorance and claiming that the things
cannot be realise except by the senses, and Iasws informed you that it isn’t for the senses an
evidence upon the things, nor is there any recognition in it except by the heart, for it is its
pointer and its understanding of the things which you claim that the heart cannot recognise
these except by it (five senses)’.
.‫ أما إذ نطقت هبذا فما أقبل منك إال بالتخليص والتفحص منه بأيضاح وبيان وحجة وبرهان‬:‫ فقال‬:‫منت‬
He said, ‘But, when youasws speak with this, I do not accept from youasws except with the
clearance and the investigation from it, with clarification, and explanation, and an
argument, and a proof’.
‫ أو بعضها ودبر القلب االشياء اليت فيها املضرة واملنفعة من االمور العالنية‬،‫ فأول ما أبدأ به أنك تعلم أنه رمبا ذهب احلواس‬:‫قلت‬
.‫واخلفية فأمر هبا وهنى فنفذ فيها أمره وصح فيها قضاؤه‬
Iasws said: ‘The first of what Iasws begin with is, you know that sometimes the senses go (don’t
work), or some of them, and the heart manages the things which in it is the harm and the
benefit, from the announced matters and the hidden, so it enjoins with it and forbid, and its
orders are implemented in these and its judgments is deemed as correct’.
.‫ ولكين احب أن توضحه يل غري هذا االيضاح‬،‫ إنك تقول يف هذا قوال يشبه احلجة‬:‫قال‬
He said, ‘You are saying regarding this, a word resembling the proof, but I would love it if
youasws clarify for me other than this clarification’.
.‫ نعم ولكن يبقى بغري دليل على االشياء اليت تدل عليها احلواس‬:‫ ألست تعلم أن القلب يبقى بعد ذهاب احلواس ؟ قال‬:‫قلت‬
:‫ أفلست تعلم أن الطفل تضعه امه مضغة ليس تدله احلواس على شئ يسمع وال يبصر وال يذاق وال يلمس وال يشم ؟ قال‬:‫قلت‬
.‫بلى‬
Iasws said: ‘Don’t you know that the heart remains after the departure of the senses?’ He
said, ‘Yes, but it remains without evidence upon the things which the senses point upon’.
Iasws said: ‘Don’t you know that the child, his mother places him (gives birth) as a lump, the
Page 209 of 405

senses do not point him upon anything he hears, nor sees, nor tastes, not touches, nor
smells?’ He said, ‘Yes’.
‫ والضحك بعد البكاء إذا روى من اللنب ؟ وأي حواس سباع الطري والقط احلب‬،‫ فأية احلواس دلته علي طلب اللنب إذا جاع‬:‫قلت‬
‫ واآلخرون إىل احلب ؟‬،‫منها دهلا على أن تلقي بني أفراخها اللحم واحلب فتهوى سباعها إىل اللحم‬
Iasws said: ‘So, which sense points it upon seeking the milk when hungry, and the laughing
after the crying when quenched from the milk? And which sense of the predator birds
picking the seed from it points it upon casting between its chick, the flesh and the seed, so
its predators incline towards the flesh, and the others to the seed?
‫ وإذا طرحت فيه فراخ طري الرب غرقت واحلواس‬،‫وأخربين عن فراخ طري املاء ألست تعلم أن فراخ طري املاء إذا طرحت فيه سبحت‬
‫ فكيف انتفع باحلواس طري املاء وأعانته على السباحة ومل تنتفع طري الرب يف املاء حبواسها ؟‬،‫واحدة‬
And tell measws about the chicks of the water birds. Don’t you know that a chick of the water
bird, when it drops in it, it swims, and when a chick of the land bird drops in it, it drowns,
and the senses are the same. The how did the water bird benefits with the senses upon the
swimming, and the land bird did not benefit in the water with its senses?
‫وما بال طري الرب إذا غمستها يف املاء ساعة ماتت وإذا أمسكت طري املاء عن املاء ساعة ماتت ؟ فال أرى احلواس يف هذا إال‬
.‫ وال ينبغي ذلك أن يكون إال من مدبر حكيم جعل للماء خلقا وللرب خلقا‬،‫منكسرة عليك‬
And what is the matter with the land bird, when it is submerged in the water for a while, it
dies, and when the water bird is withheld from the water for a while, it dies? So, I asws do not
see the senses in this except as broken upon you, and that is not befitting to happen except
from a Wise Arranger Making a creature for the water and a creature for the land.
‫ وتلقى االنسان ابن مخسني سنة من أقوى الرجال وأعقلهم مل‬،‫أم أخربين ما بال الذرة اليت ال تعاين املاء قط تطرح يف املاء فتسبح‬
‫يتعلم السباحة فيغرق ؟ كيف مل يدله عقله ولبه وجتاربه وبصره باالشياء مع اجتماع حواسه وصحتها أن يدرك ذلك حبواسه كما‬
‫أدركته الذرة إن كان ذلك إمنا يدرك باحلواس ؟‬
Or, tell me, what is the matter that the ant which has not seen the water at all, when it
drops in the water, it swims, and the fifty years old human being from the strongest of the
men and their most intellectual not knowing the swimming, is thrown (in the water), and he
drowns? How come his intellect, and his mind, and his experience, and his insight did not
point him upon the things with the collection of his senses and his health, that he should
realise that by his senses just as the ant realised it, if it was so that rather it would be
realised by the senses?
‫أفليس ينبغي لك أن تعلم أن القلب الذي هو معدن العقل يف الصيب الذي وصفت وغريه مما مسعت من احليوان هو الذي يهيج‬
‫ لست أجد القلب يعلم شيئا إال‬:‫ قال‬.‫ والسباع على ابتالع اللحم ؟‬،‫ والطري الالقط على لقط احلب‬،‫الصيب إىل طلب الرضاع‬
! ‫باحلواس‬
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Is it not befitting for you that you know, that the heart is the one which is a mine of the
intellect in the child which Iasws described, and others from what you heard, from the animal,
it is which urges the child to seek the breastfeeding, and the picking bird upon picking the
seas, and the predator (bird) upon swallowing the meat?’ He said, ‘I didn’t find the heart to
know anything except by the senses!’
‫ وجنيبك يف احلواس حىت يتقرر عندك أهنا ال‬،‫ أما إذ أبيت إال النزوع إىل احلواس فإنا لنقبل نزوعك إليها بعد رفضك هلا‬:‫قلت‬
‫ وذلك أن‬،‫ فأما ما خيفى وال يظهر فليست تعرفه‬،‫تعرف من سائر االشياء إال الظاهر مما هو دون الرب االعلى سبحانه و تعاىل‬
،‫ وجعل للحواس الدالالت على الظاهر الذي يستدل هبا على اخلالق سبحانه‬،‫خالق احلواس جعل هلا قلبا احتج به على العباد‬
I said, ‘But, when you refuse except for the tendency to the senses, so weasws accept your
tendency to it after your rejection of it, and we asws answer you regarding the senses until it
is accepted with you that these do not recognise from the rest of the things except the
apparent from what it besides the Lordazwj, the Exalted, Glorious is Heazwj and Exalted; as for
what is hidden and not apparent, they don’t recognise it, and that is because the Creator of
the senses Made a heart to be for these, arguing by it upon the servants, and Made for the
senses, the evidences upon the apparent by which he is pointed with upon the Creator,
Glorious is Heazwj.
‫ وتفكر القلب حني دلته العني على ما عاينت من‬،‫فنظرت العني إىل خلق متصل بعضه ببعض فدلت القلب على ما عاينت‬
‫ وال هتبط‬،‫ وال تقدم اخرى فتزول‬،‫ وال دعائم متسكها ال تؤخر مرة فتنكشط‬،‫ملكوت السماء وارتفاعها يف اهلواء بغري عمد يرى‬
‫ وال ينهار‬،‫ وال تتداعى منها ناحية‬،‫ ال تتغري لطول االمد وال ختلق الختالف الليايل وااليام‬،‫ وال ترتفع اخرى فتنأى‬،‫مرة فتدنو‬
،‫منها طرف‬
The eye looks at creatures connected with each other, so it points to the heart upon what it
sees, and the heart thinks where the eye is pointing it to upon what it has seen from the
kingdoms of the skies and its rising into the air without any support to be seen, nor any
pillars withholding it, neither delaying it once and it would break up, nor brought forward
another time and it would decline, nor does it come down once so it would be nearer, nor
rise up another time and be remote, nor does the length of the pillar change nor a new one
created for the interchange of the nights and days, nor does an area of it fall apart, nor does
a side from it break off.
‫ وشهرا بعد شهر وسنة‬،‫ وتنقلها يف الربوج يوما بعد يوم‬،‫مع ما عاينت من النجوم اجلارية السبعة املختلفة مبسريها لدوران الفلك‬
‫ وخنوسها عند الشمس‬،‫ وأخذها عرضا وطوال‬،‫ مث رجوعها واستقامتها‬،‫ ومنها املعتدل السري‬،‫ ومنها البطيئ‬،‫ منها السريع‬،‫بعد سنة‬
،‫وهي مشرقة وظهورها إذا غربت‬
And with what is witnessed from the seven different stars flowing in their courses for the
rotation of the orbit, and its turning in the constellation day after day, and month after
month, and year after year. From these are the fast ones, and from these are the slow ones,
and from these are the moderate ones of the travel. Then, their returning and their
standing, and their taking width-wise and lengthwise, and their dimming at the sun while it
is bright, and their appearing when it sets.
Page 211 of 405

‫وجري الشمس والقمر يف الربوج دائبني ال يتغريان يف أزمنتهما وأوقاهتما يعرف ذلك من يعرف حبساب موضوع وأمر معلوم حبكمة‬
،‫ وال تقليب التفكر‬،‫ وال تفتيش االوهام‬،‫يعرف ذووا االلباب أهنا ليست من حكمة االنس‬
And the sun and the moon flow in the constellations consistently, not changing in their
periods and their timings. One who recognises that recognises by a calculation of place and
a known matter. By wisdom do the ones of understanding recognise that it isn’t from a
wisdom of the human beings, nor inspections of imaginations, nor reflections of the
thoughts.
‫فعرف القلب حني دلته العني على ما عاينت أن لذلك اخللق والتدبري واالمر العجيب صانعا ميسك السماء املنطبقة أن هتوى إىل‬
،‫االرض وأن الذي جعل الشمس والنجوم فيها خالق السماء‬
So, the heart recognises where the eye points it upon what it sees, that for that is the
creation, and the arrangement, and the wondrous matter of a Maker Withholding the sky,
the applied principles that it inclines to the earth and that the Oneazwj Who Made the sun
and the stars in it, is the Creator of the sky.
‫مث نظرت العني إىل ما استقلها من االرض فدلت القلب على ما عا ينت فعرف القلب بعقله أن ممسك االرض املمتدة أن تزول‬
‫ هو الذى ميسك السماء اليت‬- ‫ وهو يرى الريشة يرمى هبا فتسقط مكاهنا وهي يف اخلفة على ما هي عليه‬- ‫أو هتوى يف اهلواء‬
‫ فعرف القلب بداللة العني أن‬،‫ وأنه لوال ذلك خلسفت مبا عليها من ثقلها وثقل اجلبال واالنام واالشجار والبحور والرمال‬،‫فوقها‬
.‫مدبر االرض هو مدبر السماء‬
Then the eye looks at what is faintest from the earth, and it points the heart upon what it
sees, so the heart recognises by its intellect that it is withheld from the earth deliberately
from either declining, or inclining in the air – and he sees the feather thrown with, and it
falls from its place and it is in lightness upon what it is upon – Heazwj is the Oneazwj Who
Withholds the sky which is above it, and it is so that had it not been for that, it would
submerge with whatever is upon it from its weight and the weight of the mountains, and
the animals, and the trees, and the seas, and the sands. So, the heart recognises by the
evidencing of the eyes that the Manager of the earth, Heazwj is the Manager of the sky.
،‫ وعاينت العني ما يقلع من عظام الشجر ويهدم من وثيق البنيان‬،‫مث مسعت االذن صوت الرياح الشديدة العاصفة واملينة الطيبة‬
‫ وال يدرك بشئ من‬،‫ وال تسمعه االذن‬،‫ بال سائق تبصره العني‬،‫ ختلى منها ناحية وتصبها يف اخرى‬،‫وتسفى من ثقال الرمال‬
،‫ وليست جمسدة تلمس وال حمدودة تعاين‬،‫احلواس‬
Then, the ears hear the sound of the stormy wind and the good (gentle) wind, and the eyes
saw what fell off from the branches of the tree, and the demolishment of the solid
structure, and the scattering of the weight of the sand emptying one area and filling up
another, without there being a driver sighted by the eye, nor heard by the ears, nor realised
by anything from the senses, and it isn’t embodied to be touched, nor limited to be seen.
Page 212 of 405

‫ فيعرف أن الريح‬،‫ وذلك أن القلب يفكر بالعقل الذي فيه‬،‫فلم تزد العني واالذن وسائر احلواس على أن دلت القلب أن هلا صانعا‬
‫ ومل تقلع شجرة وتدع‬،‫ ومل هتدم طائفة وتعفي اخرى‬،‫مل تتحرك من تلقائها وأهنا لو كانت هي املتحركة مل تكفف عن التحرك‬
‫ ومل تصب أرضا وتنصرف عن اخرى‬،‫اخرى إىل جنبها‬
So, why don’t the ears and the eyes and the rest of the senses increase upon pointing the
heart to that there is a Maker for it? And that is because the heart thinks with the intellect
which is in it, so, he understands that the wind does not move from its own self, and it, if it
was moving would not stop from the movement, and would not demolish an area and fill
another, and not uproot a tree and leave another to its side, and would not hit a land and
turn away from another.
‫ و‬،‫ ويصيب هبا من يشاء‬،‫ ويسكنها إذا شاء‬،‫فلما تفكر القلب يف أمر الريح علم أن هلا حمركا هو الذي يسوقها حيث يشاء‬
،‫يصرفها عمن يشاء‬
When the heart thinks regarding the matter of the wind, it knows that for it there is a
Mover. Heazwj is the Oneazwj Driving it to wherever Heazwj so Desires, and Settles it when
Heazwj so Desires, and Hits with it one Heazwj so Desires, and Turns it away from one Heazwj so
Desires.
‫ وما فيها من اآليات فعرف أن املدبر القادر على أن ميسك االرض والسماء‬،‫فلما نظر القلب إىل ذلك وجدها متصلة بالسماء‬
.‫ ومسلطها على من يشاء‬،‫ وممسكها كيف شاء‬،‫هو خالق الريح وحمركها إذا شاء‬
When the heart looks at that, finds it connected with the sky, and whatever is therein from
the signs, and recognises that the Able upon Withholding the earth and the sky, He azwj is the
Creator of the wind and Moving it wherever Heazwj so Desires, and Withholding it however
Heazwj so Desires, and Make it overcome upon one Heazwj so Desires to.
‫ وعرف ذلك بغريمها من حواسه حني حركته فلما دل احلواس على حتريك هذا‬،‫وكذلك دلت العني واالذن القلب على هذه الزلزلة‬
،‫ وما عليها من ثقل اجلبال واملياه واالنام وغري ذلك‬،‫ وطوهلا وعرضها‬،‫اخللق العظيم من االرض يف غلظها وثقلها‬
And similar to that, the eyes and the ears point upon these earthquakes, and recognises
with other than these two from his senses when it moves. When the senses point upon the
movement of this great creation from the earth is its denseness and its weight, and its
length and its breadth, and what is upon it from the weight of the mountain and its water,
and the animals and other than that.
‫ هتدم ناحية‬،‫ وخلقا متصال بال فصل وال وصل‬،‫وإمنا تتحرك يف ناحية ومل تتحرك يف ناحية اخرى وهي ملتحمة جسدا واحدا‬
،‫ وهو حمرك الريح وممسكها‬،‫ فعندها عرف القلب أن حمرك ما حرك منها هو ممسك ما امسك منها‬،‫وختسف هبا وتسلم اخرى‬
‫ ولكنه الذي دبرها وخلقها‬،‫ وأن االرض لو كانت هي املزلزلة لنفسها ملا تزلزلت وملا حتركت‬،‫وهو مدبر السماء واالرض وما بينهما‬
.‫حرك منها ما شاء‬
Page 213 of 405

And rather, it moves in an area and does not move in another area, and it is bound as one
body, and a creation connected without any distance nor a connection. It demolishes an
area and submerges with it, and another is safe. During it, the heart recognises that the
Mover Who moved these Heazwj is the Withholder of what is withheld from it, and He azwj is
the Mover of the wind and its Withholder, and Heazwj is the Manager of the sky and the
earth and whatever is between the two, and that the earth, if it tremors by itself, it would
not have tremored and not moved, but it is the One azwj Who Manages it, Moves from it
whatever Heazwj so Desires.
‫مث نظرت العني إىل العظيم من اآليات من السحاب املسخر بني السماء واالرض مبنزلة الدخان ال جسد له يلمس بشئ من‬
‫ وال يعلق منها بشئ يعرتض الركبان فيحول بعضهم‬،‫ وال يهصر منها غصنا‬،‫ يتخلل الشجرة فال حيرك منها شيئا‬،‫االرض و اجلبال‬
،‫ وحيتمل من ثقل املاء و كثرته ما ال يقدر على صفته‬،‫من بعض من ظلمته وكثافته‬
Then the eyes look at the magnificent signs from the clouds, subdued between the sky and
the earth, being at the status of the smoke, there being no body for it to be touched by
anything from the earth and the mountains. It penetrates the tree but does not move
anything from these, nor does it sway any branch from these, nor does it attach with
anything from it. It exposes the pods and some of them turnover from the others being
cleaned of its dirt, and it carries the weight of the water and its volume what is not able
upon describing it.
‫ والرعد والثلج والربد واجلليد ما ال تبلغ االوهام صفته وال هتتدي القلوب إىل‬،‫ والربوق الالمعة‬،‫مع ما فيه من الصواعق الصادعة‬
‫ تفرقه الرياح من اجلهات كلها إىل حيث تسوقه بإذن‬،‫ فيخرج مستقال يف اهلواء جيتمع بعد تفرقه ويلتحم بعد تزايله‬،‫كنه عجائبه‬
،‫اهلل رهبا‬
Along with that is what there is in it from the furious lightning, and the glowing brilliance,
and the thunder, and the snow, and the cold, and the ice what the imaginations cannot
reach its description, nor can the hearts be guided to the essence of its wonders. So, these
(clouds) go independently in the air and gather after their separation, and stick together
after their dispersal. The wind separates it from all the direction to wherever its ushers it by
the Permission of Allahazwj, its Lordazwj.
‫ مير على االراضي الكثرية والبلدان‬،‫ متمسك مبا فيه من املاء الكثري الذي إذا أزجاه صارت منه البحور‬،‫يسفل مرة ويعلو اخرى‬
‫ متتابع‬،‫ وسيال بعد سيل‬،‫ حىت ينتهي إىل ما ال حيصى من الفراسخ فريسل ما فيه قطرة بعد قطرة‬،‫املتنائية ال تنقص منه نقطة‬
،‫على رسله حىت ينقع الربك ومتتلي الفجاج‬
It goes lower at times and higher at another, being attached with what is in it from the
abundant water which, when it drives it, the vapour comes from it, passing upon a lot of
lands, and the spread-out cities, not being deficient from it by a dot, until it ends up to what
cannot be counted from the Farsakhs, and it sends whatever is in it, drop after drop, and a
torrent after torrent, consecutive upon its sending until it cleans the ponds and fills up the
ravines.
Page 214 of 405

‫ فتصبح خمضرة‬،‫ مصمخة اآلذان لدويها و هديرها فتحي هبا االرض امليتة‬،‫و تعتلي االودية بالسيول كأمثال اجلبال غاصة بسيوهلا‬
‫ فإذا‬،‫ قد كسيت ألوانا من نبات عشب ناضرة زاهرة مزينة معاشا للناس االنعام‬،‫ ومعشبة بعد أن كانت جمدبة‬،‫بعد أن كانت مغربة‬
،‫أفرغ الغمام ماءه أقلع وتفرق وذهب حيث ال يعاين وال يدرى أين توارى‬
And the valleys swell up due to the torrents like the mountains filled by its torrents,
deafening the ears by its loudness and its roar. The dead land is revived by it, and it
becomes green after having been dusty, and productive and having been infertile, being
painted with the colours of fresh vegetation, blossoms, adorned, for life of the people, and
animals. So, when the cloud frees up its water, it takes off, and disperses and goes away
where it cannot be seen nor known where it is hiding.
‫فادت ال عني ذلك إىل القلب فعرف القلب أن ذلك السحاب لو كان بغري مدبر وكان ما وصفت من تلقاء نفسه ما احتمل‬
‫ وملا‬،‫ والرسله فيما هو أقرب من ذلك‬،‫ وإن كان هو الذي يرسله ملا احتمله ألفي فرسخ أو أكثر‬،‫نصف ذلك من الثقل من املاء‬
،‫ وملا جاز إىل بلد وترك آخر دونه‬،‫ بل كان يرسله إرساال فكان يهدم البنيان ويفسد النبات‬،‫أرسله قطرة بعد قطرة‬
The eye leads that to the heart and the heart recognises that, if that cloud had been without
a Manager, and had existed, what we described, from itself, would not have carried even
half of that from the weight of the water, and even if it was the one sending it to where it
would be carried, a thousand Farsakhs or more, and it would send it to where it was nearer
than that, and would not send a drop after drop, but it would send a sending which would
demolish the buildings, and spoil the vegetation, and would not exceed to a city and leave
another one besides it.
‫ وأنه لو كان اثنني أو ثالثة لكان يف طول هذه االزمنة واالبد والدهر‬،‫فعرف القلب باالعالم املنرية الواضحة أن مدبر االمور واحد‬
،‫ ولعال بعض ما قد سفل‬،‫ ولكان تسفل بعض ما قد عال‬،‫ ولتأخر بعض وتقدم بعض‬،‫اختالف يف التدبري وتناقض يف االمور‬
‫ولطلع شئ وغاب فتأخر عن وقته أو تقدم ما قبله‬
The heart recognises that with the radiant clear signs that the Manager of the affairs is One,
and if there had been two, or three, there would have been during the length of these eras
and the perpetual times, differing’s in the arrangements and the contradictions in the
affairs, and some would be delays and some brought forward. Some of what had been
higher, would be lower, and raise some of what had been lower, and something would
emerge and disappear and be delayed from its time, or preceded what is before it.
،‫ وفارش االرض وداحيها‬،‫ خالق السماء وممسكها‬،‫فعرف القلب بذلك أن مدبر االشياء ما غاب منها وما ظهر هو اهلل االول‬
.‫وصانع ما بني ذلك مما عددنا وغري ذلك مما مل حيص‬
The heart recognises by that, that the Manager of the things, whatever is hidden from these
and apparent, Heazwj is Allahazwj, the First, Creator of the sky and its Withholder, and
Furnisher of the earth and is Spreader, and Maker of what is between that, from what
weasws counted, and other than that from what weasws did not count.
Page 215 of 405

‫ وال ينقصان‬،‫ وال يتغريان لكثرة اختالفهما‬،‫وكذلك عاينت العني اختالف الليل والنهار دائبني جديدين ال يبليان يف طول كرمها‬
،‫ والليل يف سواده وظلمته‬،‫ النهار يف نوره وضيائه‬،‫عن حاهلما‬
And similar to that, the eye witnesses the interchange of the night and the day, both
constantly pursuing their courses, not wearing out during the length of their work, nor
changing due to the frequency of their interchange, nor there being any reduction of their
states – the day regarding its radiance and its illumination, and the night regarding its
blackness and its darkness.
‫ مع‬،‫يلج أحدمها يف اآلخر حىت ينتهي كل واحد منهما إىل غاية حمدودة معروفة يف الطول والقصر على مرتبة واحدة وجمرى واحد‬
،‫ وسكون من يسكن يف النهار‬،‫ وانتشار من ينتشر يف النهار‬،‫ وانتشار من ينتشر يف الليل‬،‫سكون من يسكن يف الليل‬
One of them penetrates into the other until each one of them ends up a peak of its well-
known limit, regarding the length and the shortness upon one order and one flow, with
resting the one who rests during the, and the dispersal of the one who disperses during the
night, and dispersal of the one which disperses during the day, and resting of the one who
rests during the day.
‫ فكل هذا مما يستدل به القلب على‬،‫ والربد حرا يف وقته وإبانه‬،‫مث احلر والربد وحلول أحدمها بعقب اآلخر حىت يكون احلر بردا‬
،‫ فعرف القلب بعقله أن من دبر هذه االشياء هو الواحد العزيز احلكيم الذي مل يزل وال يزال‬،‫الرب سبحانه وتعاىل‬
Then, the heat and the cold, and the advents follow up, one on the heels of another until
the heat becomes cold, and the cold (becomes) heat during its time and its season. All this is
from what the heart is evidence upon the Lord azwj, Glorious and Exalted, and the heart
knows by its intellect that the Oneazwj Who Arranged these things, Heazwj is the One, the
Mighty, the Wise Who neither declines not will be declining.
‫ ولفسد كل واحد منهم‬،‫ ولعال بعضهم على بعض‬،‫وأنه لو كان يف السماوات واالرضني آهلة معه سبحانه لذهب كل إله مبا خلق‬
.‫على صاحبه‬
And it is so, if there was in the skies and the earths (another) god along with Him azwj, the
Glorious, each god would with whatever he created, and raise some of them upon the
other, and each one of the two would spoil matters upon his counterpart.
‫ وما قاله من عرفه كنه معرفته‬،‫ وتوفيق اهلل إياها‬،‫وكذل ك مسعت االذن ما أنزل املدبر من الكتب تصديقا ملا أدركته القلوب بعقوهلا‬
.‫بال ولد وال صاحبة وال شريك فأدت االذن ما مسعت من اللسان مبقالة االنبياء إىل القلب‬
And similar to that, the ears hear what the Arranger has Sent down from the Books in
ratification of what the hearts realise with their intellects, and Allah azwj Inclining it, and what
he said, the one who recognised Hisazwj Essence, recognised Himazwj as being without a son
or a female companion or an associate. The ear leads with what it hears from the tongue
with the words of the Prophetsas, to the heart.
Page 216 of 405

‫ قد أتيتين من أبواب لطيفة مبا مل يأتين به أحد غريك إال أنه ال مينعين من ترك ما يف يدي إال االيضاح واحلجة القويه‬:‫ فقال‬:‫منت‬
.‫مبا وصفت يل وفسرت‬
He said, ‘Youasws have given me from the subtle doors with what no one has given me apart
from youasws, except that nothing is preventing me from leaving what is in my hands
(atheism) except the clarification, and the strong argument with what you asws described to
me and interpreted’.
‫ أما إذا حجبت عن اجلواب واختلف منك املقال فسيأتيك من الداللة من قبل نفسك خاصة ما يستبني لك أن احلواس ال‬:‫قلت‬
،‫تعرف شيئا إال بالقلب‬
Iasws said: ‘But, when you are veiled from the answer, and there is a differing from you of the
words, so Iasws shall give you from the evidence, from the direction of your own self in
particular, what would explain to you that the senses do not recognise anything except
through the heart.
‫ فهل رأيت أنك تضحك وتبكي‬:‫ قلت‬.‫ نعم‬:‫فهل رأيت يف املنام أنك تأكل وتشرب حىت وصلت لذة ذلك إىل قلبك ؟ قال‬
.‫ نعم ماال احصي‬:‫وجتول يف البلدان اليت مل ترها واليت قد رأيتها حىت تعلم معامل ما رأيت منها ؟ قال‬
Have you seen in the dream that you are eating and drinking until the taste of that arrives to
your heart?’ He said, ‘Yes’. Iasws said: ‘Have you seen that you are laughing and crying and
wandering in the cities which you had not seen and which you had seen, until you know the
landmarks of what you saw from these?’ He said, ‘Yes, what I cannot even count’.
‫ هل رأيت أحدا من أقاربك من أخ أو أب أو ذي رحم قد مات قبل ذلك حىت تعلمه وتعرفه كمعرفتك إياه قبل أن ميوت؟‬:‫قلت‬
،‫ فأخربين أي حواسك أدرك هذه االشياء يف منامك حىت دلت قلبك على معاينة املوتى وكالمهم‬:‫ قلت‬.‫ أكثر من الكثري‬:‫قال‬
‫ والضحك والبكاء وغري ذلك ؟‬،‫ واجلوالن يف البلدان‬،‫وأكل طعامهم‬
Iasws said: ‘Have you seen anyone from your relatives, from a brother, or father, or near
relatives who had died before that until you knew him and recognised him like your
recognising him before he had died?’ He said, ‘More than the more’. I asws said: ‘Tell me,
which of your sense realise these things in your dream until it points your heart upon
witnesses the deceased and their speeches, and eating their foods, and the wandering in
the cities, and the laughing and the crying, and other than that?’
‫ وكيف تدرك وهي مبنزلة امليت ال تسمع وال تبصر ؟‬،‫ ما أقدر أن أقول لك أي حواسي أدرك ذلك أو شيئا منه‬:‫قال‬
He said, ‘I am not able to say to you which of my senses realises that, or anything from it,
and how can it realise and it is as the status of the dead, neither hearing nor seeing?’
‫ فأخربين حيث استيقظت ألست قد ذكرت الذي رأيت يف منامك حتفظه وتقصه بعد يقظتك على إخوانك ال تنسى منه‬:‫قلت‬
.‫ إنه كما تقول ورمبا رأيت الشئ يف منامي مث ال أمسي حىت أراه يف يقظيت كما رأيته يف منامي‬:‫حرفا ؟ قال‬
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Iasws said: ‘Tell me, when you wake up, don’t you remember which you saw in your dream,
memorising it and your examining it after your waking up, upon your brother, not forgetting
it a bit?’ He said, ‘It is just as youasws are saying, and sometimes I see the thing in my dream,
then I don’t come to the evening until I see it in my wakefulness just as I had seen it in my
dream’.
.‫ إن هذا االمر ما دخلت فيه احلواس‬:‫ فأخربين أي حواسك قررت علم ذلك يف قلبك حىت ذكرته بعد ما استيقظت ؟ قال‬:‫قلت‬
‫ أفليس ينبغي لك أن تعلم حيث بطلت احلواس يف هذا أن الذي عاين تلك االشياء وحفظها يف منامك قلبك الذي جعل‬:‫قلت‬
‫اهلل فيه العقل الذي احتج به على العباد ؟‬
Iasws said, ‘Tell measws, which of your senses decide the knowledge of that in your heart until
you mention it after having woken up?’ He said, ‘This is the matter the senses don’t enter
into’. Iasws said: ‘Isn’t it befitting for you that you know where the senses are invalidated in
this, that which witnessed those things in your dream and memorised these, is your heart in
which Allahazwj has Made the intellect to be, by which Heazwj Argues the servants with?’
‫ إن الذي رأيت يف منامي ليس بشئ إمنا هو مبنزلة السراب الذي يعاينه صاحبه وينظر إليه ال يشك فيه أنه ماء فإذا انتهى‬:‫قال‬
.! ‫إىل مكانه مل جيده شيئا فما رأيت يف منامي فبهذه املنزلة‬
He said, ‘Surely, that which I saw in my dream isn’t anything. But rather, it is at the status of
the mirage which a person sees it and looks at it, not doubting in it that it is indeed water.
But, when he ends to its place, he does not find anything. Therefore, what I saw in my
dream is with this status!’
‫ الن‬:‫ وما رأيت من الفرح واحلزن ؟ قال‬،‫ كيف شبهت السراب مبا رأيت يف منامك من أكلك الطعام احللو واحلامض‬:‫قلت‬
! ‫ وكذلك صار ما رأيت يف منامي حني انتبهت‬،‫السراب حيث انتهيت إىل موضعه صار ال شئ‬
Iasws said: ‘How can you resemble the mirage with what you see in your dream from your
eating the sweet and sour food, and what you see from the happiness and the grief?’ He
said, ‘Because the mirage, when you end up to its place, becomes nothing, and similar to
that is what becomes what I see in my dream, when I take notice!’
.‫ بلى‬:‫ فأخربين إن أتيتك بأمر وجدت لذته يف منامك وخفق لذلك قلبك ألست تعلم أن االمر على ما وصفت لك ؟ قال‬:‫قلت‬
Iasws said: ‘Tell measws, if Iasws come to you with a matter and you find it’s pleasure in your
dream, and your heart pulsates for that, don’t you know that the matter is upon what I asws
described to you?’ He said, ‘Yes’.
‫ ألست وجدت‬:‫ قلت‬.‫ بلى ماال احصيه‬:‫ فأخربين هل احتلمت قط حىت قضيت يف امرأة هنمتك عرفتها أم مل تعرفها ؟ قال‬:‫قلت‬
‫ هذا كسر حلجتك‬،‫لذلك لذة على قدر لذتك يف يقظتك فتنتبه وقد أنزلت الشهوة حىت خترج منك بقدر ما خترج منك يف اليقظة‬
.‫يف السراب‬
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Iasws said: ‘Tell measws, have you ever dreamt of a woman at all until you fulfil your desires,
whether you know her or not know her?’ He said, ‘Yes, more than I can count’. Iasws said:
‘Didn’t you find the pleasure of that upon a measurement of your pleasure in your
wakefulness, and you noticed that the desire had descended to the extent that there has
come out from you, a measurement of what tends to come out from you during the
wakefulness? This is a breaking of your argument regarding the mirage’.
.‫ ما يرى احملتلم يف منامه شيئا إال ما كانت حواسه دلت عليه يف اليقظة‬:‫قال‬
He said, ‘The dreamer does not see in his dream anything except what his senses had
pointed upon him in his wakefulness’.
‫ وزعمت أن القلب يعقل االشياء ويعرفها بعد ذهاب احلواس وموهتا فكيف أنكرت أن‬،‫ ما زدت على أن قويت مقاليت‬:‫قلت‬
‫ وما الذي عرفه إياها بعد موت احلواس وهو ال يسمع وال يبصر ؟‬،‫القلب يعرف االشياء وهو يقظان جمتمعة له حواسه‬
Iasws said: ‘You have not increased upon the strength of myasws words, and you claim that the
heart understand the things and recognises them after the going away of the senses and
their deaths, then how can you deny that the heart understand the things and it is awake,
its senses having been gathered to it, and what is that which makes it recognise, after the
death of the senses, and it (heart) can neither hear nor see?
‫ولكنت حقيقا أن ال تنكر له املعرفة وحواسه حية جمتمعة إذا أقررت أنه ينظر إىل االمرأة بعد ذهاب حواسه حىت نكحها وأصاب‬
‫ فينبغي ملن يعقل حيث وصف القلب مبا وصفه به من معرفته باالشياء واحلواس ذاهبة أن يعرف أن القلب مدبر‬،‫لذته منها‬
،‫احلواس ومالكها ورائسها والقاضي عليها‬
But the reality is that, you cannot deny there being for it, the recognition, and its senses
being alive, gathered, when you accept that he looks at the woman after the going away of
his senses until he copulates with her and attains its pleasure from it. Therefore, it is
befitting for one to understand where the heart is described with what I asws have described
with it, from its recognition of the things, and the senses are gone, that he recognises that
the heart is a manager of the senses and its owner and its ruler, and the decider upon it.
‫ وأنه ليس يقدر شئ‬،‫ وال على اللسان أن تقطعه‬،‫فإنه ما جهل االنسان من شئ فما جيهل أن اليد ال تقدر على العني أن تقلعها‬
،‫من احلواس أن يفعل بشئ من اجلسد شيئا بغري إذن القلب وداللته و تدبريه الن اهلل تبارك وتعاىل جعل القلب مدبرا للجسد‬
It is so, whatever the human being may be ignorant of a thing, he is not ignorant of the fact
that the hand is not able upon (function of) the eye if it is uprooted, nor upon the (function)
of the tongue if it is cut off, and it is that it isn’t able upon anything from the (functions of)
the senses that it should do anything with anything from the body without the permission of
the heart and its evidence and its management, because Allahazwj Blessed and Exalted Made
the heart to be a manager of the body.
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‫ وبه مسعت احلواس‬،‫ وال يتأخر إن هو تقدم‬،‫ ال يتقدم اجلسد إن هو تأخر‬،‫به يسمع وبه يبصر وهو القاضي واالمري عليه‬
،‫ إن فسد شئ من احلواس بقي على حاله‬،‫ وبه ينزل االمل‬،‫ وبه ينزل الفرح واحلزن‬،‫ وإن هناها انتهت‬،‫ إن أمرها ائتمرت‬،‫وأبصرت‬
.‫وإن فسد القلب ذهب مجيعا حىت ال يسمع وال يبصر‬
By it, he hears, and by it he sees, and it is the judge and the commander upon him. The body
cannot go forward if it delays it, nor can he delay if it precedes, and by it the senses hear
and see. It orders, they obey, and if it forbids, they refrain. And by it descend the happiness
and the grief, and by it descends the pain. If something from the senses is spoilt, it (heart)
would remain upon its state, but if the heart spoils, they all go away until he can neither
hear nor see’.
‫ وأنا اعطيك تصاديق ما أنبأتك به وما‬:‫ لقد كنت أظنك ال تتخلص من هذه املسألة وقد جئت بشئ ال أقدر على رده قلت‬:‫قال‬
.‫ افعل فإين قد حتريت يف هذه املسألة‬:‫ قال‬.‫رأيت يف منامك يف جملسك الساعة‬
He said, ‘I had thought that youasws will not finish from these questions, and you asws come
with something I am not able upon refuting it’. Iasws said: ‘And Iasws shall give you its
verification, what Iasws informed you with and what you seen in your dream, in this sitting of
yours, now’. He said, ‘Do so, for I am confused in these questions’.
:‫ قلت‬.‫ أخربين هل حتدث نفسك من جتارة أو صناعة أو بناء أو تقدير شئ وتأمر به إذا أحكمت تقديره يف ظنك ؟ نعم‬:‫قلت‬
‫ اليقني‬:‫ أفال تعلم أن الذي أخربك به قلبك حق ؟ قال‬:‫ قلت‬.‫ ال‬:‫فهل أشركت قلبك يف ذلك الفكر شيئا من حواسك ؟ قال‬
.‫ فزدين ما يذهب الشك عين ويزيل الشبه من قليب‬،‫هو‬
Iasws said: ‘Tell measws, do you discuss with yourself regarding a business, or a manufacture,
or a building, or a determination of anything, and you go ahead with it when its
determination orders you in your thoughts?’ (He said), ‘Yes’. Iasws said: ‘So, does your heart
participate in that thought, anything from your senses?’ He said, ‘No’. Iasws said: ‘So, don’t
you know that, that which informed your heart has with, is true?’ He said, ‘It is the certainty,
but increase for me what would drive the doubt away from me and the suspicious would
decline from my heart’.
‫ وما بلغ من علمهم هبا‬:‫ إنك لغافل عن علم أهل بالدي بالنجوم ! قلت‬:‫ أخربين هل يعرف أهل بالدك علم النجوم ؟ قال‬:‫قلت‬
‫ قال بديين ال اخربك إال حبق‬.‫ فأخربين وال ختربين إال حبق‬:‫ قلت‬.‫ إنا خنربك عن علمهم خبصلتني تكتفي هبما عما سوامها‬:‫؟ فقال‬
.‫ هات‬:‫ قلت‬.‫ومبا عاينت‬
Iasws said: ‘Tell me, do the people of your city know the knowledge of the stars (astrology)?’
He said, ‘Youasws are ignorant about the knowledge of the people of my city about the stars!’
Iasws said: ‘And what have they reached (learnt) by their knowledge with it?’ He said, ‘We can
tell youasws about their knowledge being with two qualities, sufficing with these two from
what is besides these’. Iasws said: ‘Tell me, and do not tell me except with truthfulness’. He
said, ‘By my religion! I will not tell you except with truthfulness and with what I have
witnessed’. Iasws said: ‘Give’.
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‫ الن لكل رجل منهم منجما حاسبا‬:‫ و مل ذاك ؟ قال‬:‫ قلت‬.‫ أما إحدى اخلصلتني فإن ملوك اهلند ال يتخذون إال اخلصيان‬:‫قال‬
‫ فإن كانت‬،‫ وما حدث يف ليلته اليت كان فيها‬،‫فإذا أصبح أتى باب امللك فقاس الشمس وحسب فأخربه مبا حيدث يف يومه ذلك‬
.‫ وحيدث يف هذا اليوم كذا وكذا‬،‫ فالن قارف كذا وكذا مع فالنة‬:‫ فقال‬،‫امرأة من نسائه قارفت شيئا يكرهه أخربه‬
He said, ‘As for one of the two qualities, the kings of India are not taking except for the
eunuchs73’. Iasws said: ‘And why is that?’ He said, ‘Because for every man from them there is
an astrologer calculating. When its morning, he comes to the door of the king and measures
the sun and calculates, and informs him with what is to occur during that day of his, and had
occurred during his night in which he was. And if a woman from his womenfolk had done
something he dislikes, he (astrologer) tells him (king) and says, ‘So and so did such and such
with so and so woman, and in this day, such and such would occur’.
.‫ قوم باهلند مبنزلة اخلناقني عندكم يقتلون الناس بال سالح وال خنق ويأخذون أمواهلم‬:‫ قال‬.‫ ف أخربين عن اخلصلة االخرى‬:‫قلت‬
،‫ خيرجون مع الرفقة والتجار بقدر ما فيها من الرجالة فيمشون معهم أياما ليس معهم سالح‬.‫ وكيف يكون هذا ؟ قال‬:‫قلت‬
‫وحيدثون الرجال وحيسبون حساب كل رجل من التجار فإذا عرف أمجعهم موضع النفس من صاحبه وكزكل واحد منهم صاحبه‬
! ‫الذي حسب به يف ذلك املوضع فيقع مجيع التجار موتى‬
Iasws said: ‘Tell me about the other quality’. He said, ‘There are a people in India at the status
of the thieves. In their presence, the people get killed without weapons or strangulation,
and they are taking their wealth’. Iasws said: ‘And how does this happen?’ He said, ‘They are
going out with the friends and the traders of the same number, and they are walking with
them for days, there not being any weapons with them, and the men are discussing and
they are calculating a calculation of every man from the traders. So, when they recognise for
all of them a place of the soul from his companion, each one of them nudges his companion
who has been calculated with regarding that place, and the entirety of the traders fall down
dead!’
‫ أحلف لك بديين إنه حق ولرمبا رأيت ببالد اهلند قد اخذ‬:‫ إن هذا أرفع من الباب االول إن كان ما تقول حقا ! قال‬:‫قلت‬
.‫ حبساب النجوم‬:‫ فأخربين كيف كان هذا حىت اطلعوا عليه ؟ قال‬:‫ قلت‬.‫بعضهم وامر بقتله‬
Iasws said: ‘This is higher than the first subject, if what you are saying was true!’ He said, ‘I
swear an oath to youasws with my religion, it is true, and sometimes I see in a city of India,
some of them having been seized and ordered with him being killed’. Iasws said: ‘Tell me,
how was this until they were notified upon it?’ He said, ‘By the calculation of the stars’.
‫ فأخربين من وضع هذا العلم الدقيق الذي ال يدرك‬،‫ وما أشك أن واضعه احلكيم العليم‬،‫ فما مسعت كهذا علما قط‬:‫قلت‬
". ‫ حساب النجوم وضعته احلكماء وتوارثه الناس‬:‫باحلواس وال بالعقول وال بالفكر ؟ قال‬
I said, ‘Iasws have not heard of a knowledge like this at all, and Iasws doubt that the Wise, the
Knower has Placed it. Tell me, who placed this knowledge of the obscure matter which can
73
A man who has been castrated
Page 221 of 405

neither be realised by the senses nor by the intellects nor by the thinking?’ He said,
‘Calculations of the stars, the wise ones placed it and the people inherited it’.
‫ إنك لغافل عن علم أهل بالدي بالنجوم فليس أحد أعلم بذلك‬:‫ أخربين هل يعلم أهل بالدك علم النجوم ؟ قال‬:‫ قلت‬:‫منت‬
‫ أخربين كيف وقع علمهم بالنجوم وهي مما ال يدرك باحلواس وال بالفكر ؟‬:‫ قلت‬.‫منهم‬
Iasws said: ‘Do the people of your city know the knowledge of the stars?’ He said, ‘You asws
ignorant about the knowledge of the people of my city, for there isn’t anyone who is more
knowing with that, than them’. Iasws said: ‘Tell me, how did their knowledge of the stars
occur, and it is from what can neither be realised by the senses nor by the thoughts?’
‫ حساب وضعته احلكماء وتوارثته الناس فإذا سألت الرجل منهم عن شئ قاس الشمس ونظر يف منازل الشمس والقمر وما‬:‫قال‬
‫ وحيمل إليه املولود فيحسب له وخيرب بكل عالمة فيه بغري‬،‫ مث حيسب وال خيطئ‬،‫ وما للباطن من السعود‬،‫للطالع من النحوس‬
.‫معاينة وما هو مصيبه إىل يوم ميوت‬
He said, ‘A calculation, the wise ones placed it and the people inherited it. So, when a man
from them is asked about something, he measures the sun and looks into the stages of the
sun and the moon, and what is noticed from the misfortunes, and what is hidden from the
good fortune, then he calculates and does not err, and he is carried to it to the new born
and he calculates for it and inform with all sings in him without being witnessed, and what is
going to hit him up to the day it dies’.
‫ ولوال ذلك مل يستقم هذا احلساب‬،‫ الن مجيع الناس إمنا يولدون هبذه النجوم‬:‫ كيف دخل احلساب يف مواليد الناس ؟ قال‬:‫قلت‬
.‫فمن مث ال خيطئ إذا علم الساعة واليوم والشهر والسنة اليت يولد فيها املولود‬
Iasws said: ‘How can the calculation enter into the births of the people?’ He said, ‘Because the
entirety of the people, rather are giving birth by these stars, and had it not been that, these
calculations would not stand. Thus, from them he does not err, when he knows the time,
and the day, and the month, and the year in which the new-born is to be born’.
‫ يعرف به املولود الصيب وما فيه‬،‫ لقد توصفت علما عجيبا ليس يف علم الدنيا أدق منه وال أعظم إن كان حقا كما ذكرت‬:‫قلت‬
‫ ال أشك‬:‫ أو ليس هذا حسابا تولد به مجيع أهل الدنيا من كان من الناس ؟ قال‬،‫من العالمات ومنتهى أجله وما يصيبه يف حياته‬
.‫فيه‬
Iasws said: ‘You have described a strange knowledge. There isn’t any knowledge of the world
more accurate than it, nor greater, if it were true as you have mentioned. By it are recognise
the birth of the child and whatever is in him from the signs, and the end point of his term,
and what would be hitting him during his lifetime. Or, isn’t this a calculation by which are
born the entirety of the inhabitants of the world, ones who are from the people?’ He said,
‘There is no doubt in it’.
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‫ فتعال ننظر بعقولنا كيف علم الناس هذا العلم وهل يستقيم أن يكون لبعض الناس إذا كان مجيع الناس يولدون هبذه‬:‫قلت‬
،‫ ومواضعها من السماء‬،‫ وبطيئها وسريعها‬،‫ ودقائقها ودرجهاهتا‬،‫ وساعاهتا وأوقاهتا‬،‫ وكيف عرفها بسعودها وحنوسها‬،‫النجوم‬
،‫ وداللتها على غامض هذه االشياء اليت وصفت يف السماء وما حتت االرض‬،‫ومواضعها حتت االرض‬
Iasws said: ‘Come, let us consider with our intellects how the people know this knowledge,
and is it correct that it happens for some of the people, when the entirety of the people are
being born by these stars, and can its fortunes and misfortune be recognised, and its times,
and its timings, and its minutes, and its levels, and its slowness, and its quickness, and its
places from the sky, and its places beneath the earth, and its evidences upon these
mysterious things which you described being in the sky, and what is below the earth.
‫ و كذلك النجوم السبعة منها حتت االرض ومنها يف السماء‬،‫ وبعضها حتت االرض‬،‫فقد عرفت أن بعض هذه الربوج يف السماء‬
‫ وما أنكرت من هذا ؟‬:‫ قال‬.‫فما يقبل عقلي أن خملوقا من أهل االرض قدر على هذا‬
Iasws have understood that some of these constellations are in the sky, and some of these
are beneath the earth, and like that are the seven stars. From these are beneath the earth
and from these are in the sky, therefore myasws intellect does not accept that a creature
from the inhabitants of the earth would be able upon this’. He said, ‘And what do you asws
deny from this?’
‫ فأرى احلكيم الذي وضع هذا احلساب بزعمك من بعض‬،‫ إنك زعمت أن مجيع أهل االرض إمنا يتوالدون هبذه النجوم‬:‫قلت‬
‫ إال أن تزعم أن ذلك‬،‫ وال شك إن كنت صادقا أنه ولد ببعض هذه النجوم والساعات و احلساب الذي كان قبله‬،‫أهل الدنيا‬
‫ وهل هذا احلكيم إال كسائر الناس ؟‬:‫ قال‬.‫احلكيم مل يولد هبذه النجوم كما ولد سائر الناس‬
Iasws said: ‘You claimed that the entirety of the people of the earth are rather being born by
these stars, and Iasws see the wise one who placed this calculation, by your allegation, from
one of the people of the world, and there is no doubt that if you were truthful, that he
would have been born by some of these stars, and the time, and the calculation which was
before him (being born), unless if you are claiming that, that wise one was not born by these
stars just as the rest of the people are being born’. He said, ‘And is this wise on except like
the rest of the people?’
‫ وقد زعمت أنه‬،‫ أفليس ينبغي أن يدلك عقلك على أهنا قد خلقت قبل هذا احلكيم الذي زعمت انه وضع هذا احلساب‬:‫قلت‬
.‫ بلى‬:‫ولد ببعض هذه النجوم ؟ قال‬
Iasws said: ‘Isn’t it befitting that your intellect should point you upon that it (calculation) has
been created before this wise one who, you claim that he is the one who placed this
calculation, and you have claimed that he was born by these stars?’ He said, ‘Yes’.
‫ فكيف اهتدى لوضع هذه النجوم ؟ وهل هذا العلم إال من معلم كان قبلهما وهو الذي أسس هذا احلساب الذي زعمت‬:‫قلت‬
‫ وهو الذي‬،‫ واحلكيم الذي زعمت أنه وضع هذا إمنا يتبع أمر معلم هو أقدم منه‬،‫ واالساس أقدم من املولود‬،‫أنه أساس املولود‬
‫ وهو الذي أسس هذه الربوج اليت ولد هبا غريه من الناس‬،‫خلقه مولودا ببعض هذا النجوم‬
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Iasws said:’ Then how was he guided to place these stars? And is this knowledge except from
a teacher who was before them, and he is the one who established this calculation which
you claim, it establishes the birth, and the principles (of the calculation) are more ancient
than the birth. And the wise on you claim that he placed this, is rather a follower of an
instruction of a teacher who is more ancient than him, and he is the one whose was created
by some of these stars, and he is the one established these constellations by which others
from the people who are being born by it.
‫ هل كان نظره يف هذه‬،‫ هب إن هذا احلكيم عمر مذ كانت الدنيا عشرة أضعاف‬،‫فواضع االساس ينبغي أن يكون أقدم منها‬
‫ حنوسها‬،‫النجوم إال كنظرك إليها معلقة يف السماء أو تراه كان قادرا على الدنو منها وهي يف السماء حىت يعرف منازهلا و جماريها‬
‫ وأيها البطيئ وأيها‬،‫ وأيها السعد وأيها النحس‬،‫ وبأيتها يولد كل مولود‬،‫ وبأيتها تكسف الشمس والقمر‬،‫ ودقائقها‬،‫وسعودها‬
،‫السريع‬
So, the placer of the principles, it is befitting that he happens to be more ancient than these
(principles). Supposing that this wise one has lived since the world existed, a multiple of ten,
would his looking into these stars be except like your looking at these, hanging in the sky, or
you see it as having been determined so, upon the nearness from it, and it is in the sky until
one recognises its stages and its flows, its bad luck and its good luck, and its minutes, and
which of these doe the sun and moon eclipse, and by which of these does every new-born
get born, and which of it is the fortunate, and which of it is the unfortunate, and which of it
is the slow, and which of it is the fast one.
‫ ويف‬،‫ وكم ساعة ميكث كل جنم منها حتت االرض‬،‫ وأيها السعد وأيها النحس‬،‫مث يعرف بعد ذلك سعود ساعات النهار وحنوسها‬
،‫ ويف أي ساعة تغيب‬،‫ وكم ساعة ميكث طالعا‬،‫ وأي ساعة تطلع‬،‫أي ساعة تغيب‬
Then you would recognise, after that, the fortunes of a time of the day and its
inauspiciousness, and which of it is the fortunate and which of it is the unfortunate, and
how many hours would every start from it remain beneath the earth, and in which time it
would set, and which time would it emerge, and how much it would remain emerged, and in
which time it would disappear.
‫ وال خيطر‬،‫ وال يقع عليه الفكر‬،‫وكم استقام لرجل حكيم كما زعمت من أهل الدنيا أن يعلم علم السماء مما ال يدرك باحلواس‬
‫ ويف أي برج من السماء هذه السبعة‬،‫ ويف أي برج القمر‬،‫على االوهام وكيف اهتدى أن يقيس الشمس حىت يعرف يف أي برج‬
‫السعود والنحوس وما الطالع منها وما الباطن ؟‬
And how much would it stand for a wise man from the people of the world, as you claim,
that he knows the knowledge of the sky from what he has not realised with the senses, and
did his thought fall upon it, nor did he imagine in his mind, and how would he be guided to
measure the sun until he understands in which constellation it is, and in which constellation
is the moon, and in which constellation from the sky are there seven (stars), the fortunate
and the unfortunate, and what is noticeable from these and what is hidden?
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‫وهي معلقة يف السماء وهو من أهل االرض ال يراها إذا توارت بضوء الشمس إال أن تزعم أن هذا احلكيم الذي وضع هذا العلم‬
.‫ الن هذا ليس من علم أهل االرض‬،‫ وأنا أشهد أن هذا العامل مل يقدر على هذا العلم إال مبن يف السماء‬،‫قد رقى إىل السماء‬
And it is hanging in the sky, and he is from the people of the earth, not having seen it when
it is covered by the light of the sun, except if you claim that this is the wise one who placed
this knowledge had arisen to the sky, and Iasws testify that this scholar is not able upon this
knowledge except with ones in the sky, because this isn’t from the knowledge of the people
of the world’.
‫ ولو بلغين ما كنت‬:‫ فلعل هذا احلكيم فعل ذلك ومل يبلغك ؟ قال‬:‫ قلت‬.‫ ما بلغين أن أحدا من أهل االرض رقى إىل السماء‬:‫قال‬
.‫مصدقا‬
He said, ‘It has not reached me that anyone from the people of the earth has ever arisen to
the sky’. Iasws said: ‘Perhaps this wise one did do that and it (news of that) did not reach
you?’ He said, ‘And if it had reached me, I would not have ratified it’.
‫ وجنم من هذه النجوم من‬،‫ هبه رقى إىل السماء هل كان له بد من أن جيري مع كل برج من هذه الربوج‬،‫ فأنا أقول قولك‬:‫قلت‬
‫ مث يعود إىل اآلخر حىت يفعل مثل ذلك حىت يأيت على آخرها ؟ فإن منها ما يقطع السماء يف‬،‫حيث يطلع إىل حيث يغيب‬
،‫ ومنها ما يقطع دون ذلك‬،‫ثالثني سنة‬
Iasws said: ‘And Iasws (also) speak your words. Supposing he had arisen to the sky, would it
have been inevitable for him that he flows with every constellation from these
constellations, and a star from these stars from where he would be notified to where it sets,
then he would return to another, until he does the like of that, to the extent that he comes
to the last of it? For, from these is what cuts across the sky in thirty years, and from these is
what cuts across less than that.
‫ حىت حيصي ذلك ؟‬،‫ والبطيئ والسريع‬،‫وهل كان له بد من أن جيول يف أقطار السماء حىت يعرف مطالع السعود منها والنحوس‬
‫أو هبه قدر على ذلك حىت فرغ مما يف السماء هل كان يستقيم له حساب ما يف السماء حىت حيكم حساب ما يف االرض وما‬
‫حتتها و أن يعرف ذلك مثل ما قد عاين يف السماء ؟‬
And would it not be a must for him that he wanders in the horizons of the sky until he
recognises the notification of the fortunate from these and the unfortunate, and the slow
and the fast, until he counts that? Or, supposing he is able upon that until he is free from
what is in the sky, would a calculation be correct for him, of what is in the sky until he
relates the calculation of what is in the earth, and what it needs, and that he recognises that
like what he had seen in the sky?
‫ فلم يكن يقدر على أحكام حساهبا ودقائقها وساعاهتا إال مبعرفة ما غاب‬،‫الن جماريها حتت االرض على غري جماريها يف السماء‬
‫ وأية ساعة من النهار‬،‫ وكم ميكث حتت االرض‬،‫ النه ينبغي أن يعرف أي ساعة من الليل يطلع طالعها‬،‫عنه حتت االرض منها‬
،‫ وال ما طلع منها وال ما غاب‬،‫يغيب غائبها النه ال يعاينها‬
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Because its flowing beneath the earth is upon other than its flowing in the sky, he would not
be able upon relating its calculation and its minutes, and its hours, except by recognising
what is hidden from him beneath the earth, from these, because it is befitting that he
recognises which time of the night does its emergence emerge, and how long does it remain
beneath the earth, and which time of the day does its setting set, because he has not seen
it, nor what emerges from these and what sets.
‫والبد من أن يكون العامل هبا واحدا وإال مل ينتفع باحلساب إال تزعم أن ذلك احلكيم قد دخل يف ظلمات االرضني والبحار‬
‫ وعلم ما حتت االرض على قدر‬،‫فسار مع النجوم والشمس والقمر يف جماريها على قدر ما سار يف السماء حىت علم الغيب منها‬
.‫ما عاين منها يف السماء‬
And it is inevitable that the world happens to be one with it, or else he would not benefit
with the calculation, unless you claim that, that wise one has entered into the darkness of
the firmaments, and the oceans, and travelled along with the stars, and the sun, and the
moon in its flows upon a measurement of he had travelled in the sky, until he knows the
hidden from these, and knows what is beneath the earth upon a measurement of what he
had seen from these in the sky’.
‫ إنه دخل يف ظلمات االرضني‬:‫ وهل أريتين أجبتك إىل أن أحدا من أهل االرض رقى إىل السماء وقدر على ذلك حىت أقول‬:‫قال‬
‫والبحور ؟‬
He said, ‘And do youasws see me answering you to (say) that someone from the people of the
earth had arisen to the sky and was able upon that, until I say he had entered into the
darkness of the firmaments and the oceans?’
‫ فكيف وقع هذا العلم الذي زعمت أن احلكماء من الناس وضعوه وأن الناس كلهم مولدون به وكيف عرفوا ذلك احلساب‬:‫قلت‬
.‫وهو أقدم منهم ؟‬
Iasws said: ‘Then how did this knowledge occur, which you claim that the wise ones from the
people had placed it, and that the people, all of them are being born by it, and how did they
understand that calculation, and it is more ancient than them?’’
:‫ يف نسخة السيد ابن طاووس هنها زيادة‬:‫أقول‬
I (Majlisi) am saying, ‘In the copy of Al-Seyyid Ibn Tawoos, there is more over here’.
‫ أسألك‬:‫ إن الربوج مل تزل وهي اليت خلقت أنفسها على هذا احلساب ما الذي ترد علي ؟ قلت‬:‫ أرأيت إن قلت لك‬:‫" قال‬
.‫ وبعضها صغريا وبعضها كبريا ؟‬،‫ وبعضها مضيئا وبعضها مظلما‬،‫كيف يكون بعضها سعدا وبعضها حنسا‬
He said, ‘What is yourasws view, if I were to say to youasws, ‘The constellation does not
decline, and it is which created itself upon this calculation, that which you asws are refuting
upon me?’ Iasws said: ‘Iasws ask you, how did some of them happen to be fortunate, and some
Page 226 of 405

of these unfortunate, and some of these illuminative, and some of these dark, and some of
these small, and some of these large?’
،‫ وبعضهم أبيض‬،‫ وبعضهم طويل‬،‫ وبعضهم قصري‬،‫ وبعضهم قبيح‬،‫ فإن بعضهم مجيل‬،‫ كذلك أرادت أن تكون مبنزلة الناس‬:‫قال‬
.‫ وبعضهم طاحل‬،‫ وبعضهم صاحل‬،‫وبعضهم أسود‬
He said, ‘Like that, it wanted to become at the status of the people, for some of them are
beautiful, and some of them ugly, and some of them short, and some of them long, and
some of them white, and some of them black, and some of them righteous, and some of
them wicked’.
‫ فالعجب منك إين اراودك منذ اليوم على أن تقر بصانع فلم جتبين إىل ذلك حىت كان اآلن أقررت بأن القردة واخلنازير‬:‫قلت‬
.‫أشد إنكار‬: ‫ أفمنكر أنت لذلك ؟ قال‬:‫ لقد هبتين مبا مل يسمع الناس مين ! قلت‬:‫ قال‬.! ‫خلقن أنفسهن‬
Iasws said: ‘It is strange from you! Iasws have been propositioning you since today upon that
you should accept there being a Maker, but you did not answer me to that, until now you
accept that the monkeys and the pigs created themselves!’ He said, ‘You have accused me
with what the people have not heard from me!’ Iasws said: ‘So are you a denier of that?’ He
said, ‘(With the) strongest of denial’.
‫ أو خلقن‬،‫ إهنن من خلق الناس‬:‫ فمن خلق القردة واخلنازير إن كان الناس والنجوم خلقن أنفسهن ؟ فالبد من أن تقول‬:‫قلت‬
.‫ ال‬:‫ إهنا من خلق الناس ؟ قال‬:‫ أفتقول‬،‫أنفسهن‬
Iasws said: ‘So who created the monkeys and the pigs, if it was so that the people and the
stars created themselves? There is no escape from you saying, ‘These are from the creation
of the people, or they created themselves’. So, are you saying that these are from the
creation of the people?’ He said, ‘No’.
‫ البد‬:‫ فإن قلت‬،‫ إهنا من خلق الناس أقررت أن هلا خالقا‬:‫ فإن قلت‬،‫ فالبد من أن يكون هلا خالق أو هي خلقت أنفسها‬:‫قلت‬
‫ إهنن خلقن أنفسهن فقد أعطيتين فوق ما طلبت منك من االقرار‬:‫ ولئن قلت‬،‫أن يكون هلا خالق فقد صدقت وما أعرفنا به‬
.‫بصانع‬
Iasws said: ‘Then it is inevitable that there happens to be a Creator for these, or these are
creator of their own selves. So, if you were to say these are from the creation of the people,
you would be accepting that there is a Creator for these; and if you were to say that it is
inevitable that there happens to be a Creator for these, then would have spoken the truth,
and what weasws recognise with it; and if you were to say they created themselves, then you
have given me above what Iasws sought from you, from the acceptance of there being a
Creator’.
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‫ بعضهن قبل بعض فأخربين‬:‫ فأخربين بعضهن قبل بعض خلقن أنفسهن أم كان ذلك يف يوم واحد ؟ فإن قلت‬:‫مث قلت‬
‫ إن‬:‫ إن االرض قبل أفال ترى قولك‬:‫السماوات وما فيهن والنجوم قبل االرض واالنس والذر خلقن أم بعد ذلك ؟ فإن قلت‬
.‫االشياء مل تزل قد بطل حيث كانت السماء بعد االرض ؟‬
Then Iasws said: ‘Tell me, were some of them created before others, of was that in one day?
If you say some of them were before others, then tell me (about) the skies and whatever is
within them, and the stars were before the earth and the human being, and the particles
were created or after that? If you say that the earth was before, do you not see your word
that the things do not decline, has been invalidated where the sky was after the earth?’
‫ وقد أذهبت حجتك يف‬،‫ أفال ترى أنك قد أقررت أهنا مل تكن شيئا قبل أن خلقن‬:‫ قلت‬.‫ معا مجيعا خلقن‬:‫ بلى ولكن أقول‬:‫قال‬
‫االزلية ؟‬
He said, ‘Yes, but I am saying, ‘They were created altogether’. Iasws said: ‘Do you not see that
you have accepted that these did not happen to be anything before their creation, and your
argument regarding the eternality has gone?’
‫ والصانع‬،‫ والصناعة غري الصانع‬،‫ ما أدري ما اجيبك فيه الين أعلم أن الصانع إمنا مسي صانعا لصناعته‬،‫ إين لعلى حد وقوف‬:‫قال‬
‫ وكذلك احلارث غري احلرث واحلرث غري‬،‫ والبناء غري الباين والباين غري البناء‬،‫ الباين لصناعته البناء‬:‫غري الصناعة النه يقال للرجل‬
.‫احلارث‬
He said, ‘Perhaps I am at a limit of pausing, not knowing what I should answer you asws with
regards to it, because I know that the maker has rather been names as a maker due to his
making, and the made is other than the maker, and the maker is other than the made,
because it is said for the man, ‘He is the builder of his making the building’, and the building
is other than the builder, and the builder is other than the building, and similar to that, the
farmer is other than the farm, and the farm is other than the farmer’.
‫ إن الناس خلقوا أنفسهم فبكماهلم خلقوها أرواحهم وأجسادهم وصورهم وأنفاسهم أم خلق بعض‬:‫ فأخربين عن قولك‬:‫قلت‬
.‫ بكماهلم مل خيلق ذلك وال شيئا منهم غريهم‬:‫ذلك غريهم ؟ قال‬
Iasws said: ‘Tell me about your words, ‘The people are creating themselves’, are they creating
themselves with completeness, their souls, and their bodies, and their faces, and their
selves, or did other create part of that?’ He said, ‘With their completeness, and there is
nothing from them of others’.
‫ وال أبغض إليهم من املوت ؟‬،‫ أو تشك أنه ال شئ أحب إليهم من احلياة‬:‫ فأخربين احلياة أحب إليهم أم املوت ؟ قال‬:‫قلت‬
Iasws said: ‘Tell me, is the life more beloved to them or the death?’ He said, ‘Or, are you asws
doubting that there is a thing more beloved to them than the life, and more hateful to them
than the death?’
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‫ وأنه هو الذي‬،‫قلت ف أخربين من خلق املوت الذي خيرج أنفسهم اليت زعمت أهنم خلقوها ؟ فإنك ال تنكر أن املوت غري احلياة‬
‫ هم الذين‬:‫ ولئن قلت‬،‫ فإن الذي خلق املوت هو الذي خلق احلياة‬،‫ إن الذي خلق املوت غريهم‬:‫ فإن قلت‬.‫يذهب باحلياة‬
‫خلقوا املوت النفسهم إن هذا حملال من القول ! وكيف خلقوا النفسهم ما يكرهون إن كانوا كما زعمت خلقوا أنفسهم ؟‬
Iasws said: ‘Inform me, who created the death which extracts their souls which you claim they
created? For, you cannot deny that the death is other than the life, and it is the one, which
goes away with the life. If you say, ‘The one who created the death is other than them’, then
the one who created the death, he is the one who created the life; and if you say, They, are
the ones who created the death for themselves’, that this is an impossibility from the word!
And how come they created for themselves what they dislike, if they had, as you allege,
created themselves?
‫هذا ما يستنكر من ضاللك أن تزعم أن الناس قدروا على خلق أنفسهم بكماهلم وأن احلياة أحب إليهم من املوت وخلقوا ما‬
!.‫يكرهون النفسهم‬
This is what you will be denying from your straying if you claim that the people are able
upon creating themselves with their completeness, and that the life is more beloved to
them than the death, and they created what they are disliking for themselves!’
‫ دعين فإن من الدخول يف أبواب‬:‫ قلت‬.‫ ما أجد واحدا من القولني ينقاد يل ولقد قطعته علي قبل الغاية اليت كنت اريدها‬:‫قال‬
‫ و إمنا أسألك عن معلم هذا احلساب الذي علم أهل االرض علم هذه النجوم املعلقة يف‬،‫اجلهاالت ماال ينقاد من الكالم‬
.‫السماء‬
He said, ‘I do not find one of the two words guiding for me, and it has been cut off upon me
before the peak which I had wanted’. Iasws said: ‘Leave measws, for, from the entering into
doors of the ignorance is what does not guide from the speech, and rather I asws ask you
about the teacher of this calculation which the people of the earth know, the knowledge of
these stars hanging in the sky’’.
:‫ رجعنا إىل ما يف النسخ املشهورة‬:‫" اقول‬
I (Majlisi) am saying, ‘We return to what is in the well-known copy’.
:‫ فالبد لك أن تقول‬:‫ قلت‬.‫ إن أحدا من أهل االرض وضع علم هذه النجوم املعلقة يف السماء‬:‫ ما أجد يستقيم أن أقول‬:‫قال‬
.‫ إن قلت هذا فقد أقررت لك بإهلك الذي تزعم أنه يف السماء‬:‫ قال‬.‫إمنا علمه حكيم عليم بأمر السماء واالرض ومدبرمها‬
He said, ‘I do not find any correctness if I say, ‘One of the people of the earth placed the
knowledge of these stars hanging in the sky’. Iasws said: ‘Then there is no escape for you that
you should be saying, ‘But rather a Wise Knower Knows the affairs of the sky and the earth
and their arrangement’. He said, ‘If I say this, then I have accepted to you asws with your God
Who youasws claim is in the sky’.
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‫ وكذلك‬:‫ قلت‬.‫ الشك يف غري هذا‬:‫ قال‬.‫ وأن مجيع الناس ولدوا هبا‬،‫ أما أنك فقد أعطيتين أن حساب هذه النجوم حق‬:‫قلت‬
‫أعطيتين أن أحدا من أهل االرض مل يقدر على أن يغيب مع هذه النجوم والشمس والقمر يف املغرب حىت يعرف جماريها ويطلع‬
.‫ الطلوع إىل السماء دون هذا‬:‫ قال‬.‫معها إىل املشرق‬
Iasws said: ‘But you gave me that the calculation of these stars is true, and that the entirety of
the people, are being born by it’. He said, ‘The doubt is in other than this’. I asws said: ‘And
similar to that, you gave me that one from the people of the earth is not able upon he
disappears to be with these stars, and the sun, and the moon in the west until he recognises
their flows, and emerges with these to the east’. He said, ‘The emergence to the sky is
besides this’.
‫ لئن قلت أن ليس هلذا احلساب معلم لقد قلت إذا غري‬:‫ قال‬.‫ فال أراك جتد بدا من أن تزعم أن املعلم هلذا من السماء‬:‫ق لت‬
‫ ولئن زعمت أن أحدا من أهل االرض علم ما يف السماء وما حتت االرض لقد أبطلت الن أهل االرض ال يقدرون على‬،‫احلق‬
‫علم ما وصفت لك من حال هذه النجوم والربوج باملعاينة والدنو منها فال يقدرون عليه الن علم أهل الدنيا ال يكون عندنا إال‬
،‫باحلواس‬
Iasws said: ‘But, Iasws do not see you having any escape from claiming that the teacher of
these (calculations) is from the sky’. He said, ‘If I were to say that there isn’t a teacher of
these calculations, then I would have said other than the truth; and if I claim that one of the
people of the earth knows what is in the sky and what is beneath the earth, then I would
have been invalidated, because the people of the earth are not able upon know what I
described to youasws, from the states of these stars, and the constellation with the preview
and being nearness from it. They are not able upon it because the knowledge of the people
of the world cannot happen to be with us except through the senses.
‫وما يدرك علم هذه النجوم اليت وصفت باحلواس الهنا معلقة يف السماء وما زادت احلواس على النظر إليها حيث تطلع وحيث‬
‫ فأما حساهبا ودقائقها وحنوسها وسعودها وبطيئها وسريعها وخنوسها ورجوعها فأىن تدرك باحلواس أو يهتدى إليها بالقياس‬،‫تغيب‬
.‫؟‬
And what would make youasws realise the knowledge of these stars which youasws described
with the senses, because these are hanging in the sky, and the senses do not go beyond the
looking towards it, where it emerges and where it disappears. As for its calculation, and its
minutes, and its inauspiciousness, and its fortunes, and its slowness, and its quickness, and
its going and its coming back, so I realise by the senses or am guided to it by the
measurement?’
‫ أم من أهل السماء ؟‬،‫ فأخربين لو كنت متعلما مستوصفا هلذا احلساب من أهل االرض أحب إليك أن تستوصفه وتتعلمه‬:‫قلت‬
.‫ إذ كانت النجوم معلقة فيها حيث ال يعلمها أهل االرض‬،‫ من أهل السماء‬:‫قال‬
Iasws said: ‘Tell me, if you were a learner of the description of these calculation from the
people of the earth, would it be beloved to you that it be described to you and you learn it,
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or from the people of the sky?’ He said, ‘From the people of the sky, and the stars were
hanging therein where the people of the earth do not know’.
‫ فافهم وأدق النظر وناصح نفسك ألست تعلم أنه حيث كان مجيع أهل الدنيا إمنا يولدون هبذه النجوم على ما وصفت يف‬:‫قلت‬
.‫ ما أمتنع أن أقول هذا‬:‫النحوس والسعود أهنن كن قبل الناس ؟ قال‬
Iasws said: ‘Then, understand, and go in depth of the consideration, and advise yourself.
Don’t you know that where the entirety of the people of the word were being born by these
stars, upon what you described regarding the misfortune, and the fortune, these existed
before the people?’ He said, ‘I am not saying no, that I should be saying this’.
‫ فالناس‬،‫ إن الناس مل يزالوا وال يزالون قد انكسر عليك حيث كانت النجوم قبل الناس‬:‫ أفليس ينبغي لك أن تعلم أن قولك‬:‫قلت‬
‫ ومل تزعم أن‬:‫ قال‬.‫ و لئن كانت النجوم خلقت قبل الناس ما جتد بدا من أن تزعم أن االرض خلقت قبلهم‬،‫حدث بعدها‬
‫االرض خلقت قبلهم ؟‬
Iasws said: ‘Isn’t it befitting for you that you learn that your words, ‘The people do not cease
to be and will not cease to be’, has been broken upon you, where the stars are before the
people, and the people occurred after these? And if the stars have been created before the
people, you will not find an escape from claiming that the earth was created before them’.
He said, ‘And why should I claim that the earth was created before them?’
‫ وال قدروا أن يكونوا‬،‫ ألست تعلم أهنا لو مل تكن االرض جعل اهلل خللقه فراشا ومهادا ما استقام الناس وال غريهم من االنام‬:‫قل ت‬
‫ وماذا يغين عنهم االجنحة إذا مل تكن هلم معيشة ؟‬:‫يف اهلواء إال أن يكون هلم أجنحة ؟ قال‬
Iasws said: ‘Don’t you know that if the earth did not Make the earth for Hisazwj creatures as a
bed and a cradle, the people would not be standing nor others from the animals, nor would
they be able to exist in the air except if there happened to be wings for them?’ He said, ‘And
what would the wings avail them when there did not happen to be a life for them?’
‫ آتيك أيضا مبا‬:‫ قلت‬.‫ ال ولكن على اليقني من ذلك‬:‫ ففي شك أنت من أن الناس حدث بعد االرض والربوج ؟ قال‬:‫قلت‬
.‫ ذلك أنفى للشك عين‬:‫ قال‬.‫تبصره‬
Iasws said: ‘So, are you still in doubt that the people occurred after the earth and the
constellations?’ He said, ‘No, but upon the certainty from that’. I asws said: ‘Iasws shall give you
as well, that what you will see’. He said, ‘That would be a negation of the doubt from me’.
‫ أفليس قد كان أساسا هلذه‬:‫ قلت‬.‫ بلى‬:‫ ألست تعلم أن الذي تدور عليه هذه النجوم والشمس والقمر هذا الفلك ؟ قال‬:‫قلت‬
‫ فما أرى هذه النجوم اليت زعمت أهنا مواليد الناس إال وقد وضعت بعد هذا الفلك النه به تدور‬:‫ قلت‬.‫ بلى‬:‫النجوم ؟ قال‬
.‫الربوج وتسفل مرة وتصعد اخرى‬
Iasws said: ‘Don’t you know that upon which these stars, and the sun, and the moon circle,
this is the orbit?’ He said, ‘Yes’. Iasws said: ‘So, haven’t there been any principles for these
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stars?’ He said, ‘Yes’. Iasws said: ‘But, Iasws do not see these stars, which you claim are births
of the people, except and these have been placed after this orbit, because by it rotate the
constellations, and descend at a time and ascend at another time’.
‫ قد جئت بأمر واضح ال يشكل على ذي عقل أن الفلك الذي تدور به النجوم هو أساسها الذي وضع هلا الهنا إمنا جرت‬:‫قال‬
.‫به‬
He said, ‘Youasws have come with a clear matter, there is no doubt upon the one with
intellect that the orbit by which circle the starts, it is its foundation which is placed for it,
because, it rather flows by it’.
:‫ قال‬.‫ أقررت أن خالق النجوم اليت يولد هبا الناس سعودهم وحنوسهم هو خالق االرض النه لو مل يكن خلقها مل يكن ذرء‬:‫قلت‬
‫ أفليس ينبغي لك أن يدلك عقلك على أنه ال يقدر على خلق السماء إال الذي خلق‬:‫ قلت‬.‫ما أجد بدا من إجابتك إىل ذلك‬
.‫ وأنه لوال السماء وما فيها هللك ذرء االرض‬،‫االرض والذرء والشمس والقمر والنجوم‬
I said, ‘Do you accept that the Creator of the stars, by which the people are born, making
them fortunate and unfortunate, Heazwj is the Creator of the earth, because if Heazwj had not
Created it, it would not have been a particle?’ He said, ‘I do not find an escape from
answering you to that’. Iasws said: ‘Isn’t it befitting for you that your intellect should point
you upon, no one is able upon creating the sky except the Oneazwj Who Created the earth,
and the particle, and the sun, and the moon, and the stars, and it is so that had it not been
for the sky and whatever is in it, the particles of the earth would be destroyed’.
‫ وما أرى يستقيم أن‬،‫ أشهد أن اخلالق واحد من غري شك النك قد أتيتين حبجة ظهرت لعقلي وانقطعت هبا حجيت‬:‫ قال‬:‫منت‬
‫ وال مع ذلك يعرف ما حتت االرض منها‬،‫يكون واضع هذا احلساب ومعلم هذه النجوم واحدا من أهل االرض الهنا يف السماء‬
،‫إال معلم ما يف السماء منها‬
He said, ‘I testify that the Creator is one, from without a doubt, because you asws have come
to me with an argument appearing to my intellect, and cut off my arguments with it, and I
do not see any correctness that the places of this calculation and teacher of these stars is
one from the people of the earth, because these are in the sky, and along with that, he does
not know what is beneath the earth from these except a teacher what is in the sky from
these.
‫ولكن لست أدرى كيف سقط أهل االرض على هذا العلم الذي هو يف السماء حىت اتفق حساهبم على ما رأيت من الدقة‬
.‫والصواب فإين لو مل أعرف من هذا احلساب ما أعرفه النكرته والخربتك أنه باطل يف بدء االمر فكان أهون علي‬
But, I don’t know how the people of the earth fell upon this knowledge which it in the sky,
until their calculations harmonised upon what you see from the precision and the
correctness, for I, if I do not know from this calculation what I do know, I would deny it, and
inform youasws that it is false, in the beginning of the matter, so that would have been easier
upon me’.
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‫ فأعطين موثقا إن أنا أعطيتك من قبل هذه االهليلجة اليت يف يدك وما تدعي من الطب الذي هو صناعتك وصناعة آبائك‬:‫قلت‬
.‫ ذلك لك‬:‫ قال‬.‫ ولتنصفن من نفسك‬،‫حىت يتصل االهليلجة وما يشبهها من االدوية بالسماء لتذعنن باحلق‬
Iasws said: ‘Give measws an authentication that Iasws gave you from the direction of this herb
which is in your hands, and what you claim from the medicine, it is your manufacture, and a
manufacture of your forefathers until the herb (Al-Ahleylijat) and what resembles it from
the medicines are connected with the sky, yielding with the truth, and to cleanse from
yourself’. He said, ‘That is for you’.
‫ فمن أين اهتدوا‬:‫ قلت‬.‫ نعم‬:‫ هل كان الناس على حال وهم ال يعرفون الطب ومنافعه من هذه االهليلجة وأشباهها ؟ قال‬:‫قلت‬
‫ فكيف خطرعلى أوهامهم حىت مهوا بتجربته ؟ وكيف ظنوا أنه مصلحة لالجساد وهم‬:‫ قلت‬.‫ بالتجربة وطول املقايسة‬:‫له ؟ قال‬
.‫ بالتجارب‬:‫ال يرون فيه إال املضرة ؟ أو كيف عزموا على طلب ما ال يعرفون مما ال تدهلم عليه احلواس ؟ قال‬
Iasws said: ‘Were the people upon a state and they were not knowing the medication and its
benefits from this herb and its like?’ He said, ‘Yes’. Iasws said: ‘Then, from where were they
guided to it?’ He said, ‘By the experimentation and prolonged comparison’. I asws said: ‘Then
how did it occur upon their imaginations until they thought of experimenting with it? And
how did they guess it is a correction for the bodies and they were not seeing in it except for
the harm? Or how did they determine upon seeking what they were not knowing, from
what the senses did not point them upon it?’ He said, ‘By the experimentation’.
‫ هل كان بد من أن يكون الذي وضع‬،‫ أخربين عن واضع هذا الطب وواصف هذه العقاقري املتفرقة بني املشرق واملغرب‬:‫قلت‬
‫ وأن يكون رجال حكيما‬،‫ البد أن يكون كذلك‬:‫ قال‬.‫ذلك ودل على هذه العقاقري رجل حكيم من بعض أهل هذه البلدان ؟‬
.‫وضع ذلك ومجع عليه احلكماء فنظروا يف ذلك وفكروا فيه بعقوهلم‬
Iasws said: ‘Tell me about the placing of this medicine and description of these medications
sporadic between the east and the west, was it inevitable that the one who placed that
would happen to have pointed upon these medications, be a wise man from one of the
people of these cities?’ He said, ‘Inevitable it happened like that, and that a wise man
happened to place that, and the wise ones gathered upon it and they considered regarding
that and they thought with regards to it by their intellects’.
‫ كأنك تريد االنصاف من نفسك والوفاء مبا أعطيت من ميثاقك فأعلمين كيف عرف احلكيم ذلك ؟ وهبه قد عرف مبا يف‬:‫قلت‬
‫ أتراه اتبع مجيع نبات االرض فذاقه شجرة شجرة حىت ظهر على مجيع ذلك ؟‬،‫ والزعفران الذي بأرض فارس‬،‫بالده من الدواء‬
Iasws said: ‘It is as if you want the fairness from yourself, and the loyalty with what I asws have
you from your agreement. Let measws know, how did the physician know that? And
supposing he had known with what is in his city, from the cure, and the saffron which is in
the land of Persia, do you see him pursuing the vegetation of the land and try out tree after
tree until he became acquainted with the entirety of that?
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،‫وهل يدلك عقلك على أن رجاال حكماء قدروا على أن يتبعوا مجيع بالد فارس ونباهتا شجرة شجرة حىت عرفوا ذلك حبواسهم‬
‫وظهروا على تلك الشجرة اليت يكون فيها خلط بعض هذه االدوية اليت مل تدرك حواسهم شيئا منها ؟‬
And, does your intellect point you upon that wise men are able upon pursuing the entirety
of the cities of Persia and its vegetation, tree after tree, until they recognise that with their
senses, and be acquainted with that particular tree in which happens to be some ingredient
for these medicines which their senses did not detect anything from these?
‫ كيف عرف أنه ال يكون دواء حىت يضم إليه االهليلج‬،‫وهبه أصاب تلك الشجرة بعد حبثه عنها وتتبعه مجيع شجر فارس ونباهتا‬
‫ والصرب‬،‫ واالفيون من مصر‬،‫ وخصي بيدسرت من الرتك‬،‫ والدارصيين من الصني‬،‫ واملسك من التبت‬،‫ واملصطكي من الروم‬،‫من اهلند‬
‫ وغري ذلك من أخالط االدوية اليت تكون يف أطراف االرض؟‬،‫ والبورق من أرمينة‬،‫من اليمن‬
And supposing they hit that very tree after searching for it and pursuing the entirety of the
trees of Persia and its vegetation, recognise that it does not happen to be a cure until the Al-
Ahleylajat herb from India is pressed to it, and the mastic from Rome, and the Musk from
Tibet, and Al-Darsiny from China, and Khasy Beydastar from Turkey, and the opium from
Egypt, and the aloe from Yemen, and borax from Armenia, and other than that from the
ingredients of the medicines which happen to be in the regions of the earth?
‫وكيف عرف أن بعض تلك االدوية وهي عقاقري خمتلفة يكون املنفعة باجتماعها وال يكون منفعتها يف احلاالت بغري اجتماع ؟ أم‬
‫كيف اهتدى ملنابت هذه االدوية وهي ألوان خمتلفة وعقاقري متبائنة يف بلدان متفرقة ؟‬
And how did they know that those cures, and it is different medications, happen to be
beneficial by its collection, and cannot happen to be beneficial in the states without a
gathering? Of, how were they guided to adapt to these drugs, and these are different types
and medicines growing in scattered cities?
،‫ ومنها ما يعصر ويطبخ‬،‫ ومنها دهن‬،‫ ومنها صمغ‬،‫ ومنها مائع‬،‫ ومنها عصري‬،‫ ومنها مثر‬،‫ ومنها حلاء ومنها ورق‬،‫فمنها عروق‬
‫ ومنها مرائر السباع‬،‫ مما مسي بلغات شىت ال يصلح بعضها إال ببعض وال يصري دواءا إال باجتماعها‬،‫ومنها ما يعصر وال يطبخ‬
،‫والدواب الربية والبحرية‬
From these are roots, and from these are crusts, and from these are leaves, and from these
are fruits, and from these are juices, and from these are waters, and from these are gums,
and from these are oils. And, from these are what can be squeezed and cooked, and from
these are what can neither be squeezed nor cooked, from what have been named in various
languages. Some of these are not correct except with some, nor can the cure come to be,
except by their gathering. And, from these are sediments of the predators and the animals
of the land and the sea.
‫ و متحاربون بالقتل والسيب أفرتى ذلك احلكيم‬،‫ متغالبون باملناصبة‬،‫وأهل هذه البلدان مع ذلك متعادون خمتلفون متفرقون باللغات‬
‫ سليما‬،‫ وتتبع هذه العقاقري مشرقا ومغربا آمنا صحيحا ال خياف وال ميرض‬،‫تتبع هذه البلدان حىت عرف كل لغة وطاف كل وجه‬
‫ ومواضع‬،‫ حىت عرف وقت أزمنتها‬،‫ نشيطا ال ميل‬،‫ قاصدا ال جيوز حافظا ال ينسى‬،‫ هاديا ال يضل‬،‫ حيا ال ميوت‬،‫ال يعطب‬
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‫ مث وصف كل شجرة‬،‫ مث وضع مثاهلا على شبهها وصفتها‬،‫منابتها مع اختالطها واختالف صفاهتا وتباين ألواهنا وتفرق أمسائها‬
‫بنباهتا وورقها ومثرها ورحيها وطعمها ؟‬
And the people of these cities, along with that, are strangers, different, separated by the
languages, overwhelmed with the hostilities, warring with the killing and the capture of
prisoners. Do you see that wise one pursuing these cities until he know every language and
circle every surface, and pursue these medicines, east (and) west, safely, healthy, not
fearing nor becoming sick, sound, intact, living not dying, being guided not straying,
intending, not exceeding, memorising, not forgetting, active, not being weary, until he
knows a time of his stumbling, and places of their origins along with its mixing and different
description, and diversity of colour and different names of theirs then, he places its like
upon the resemblance of its description, then described every tree growing, and its leaves,
and its fruits, and its smell, and its tastes?
‫ شيئا شيئا ؟ فهبه وقع على‬،‫ وورقة ورقة‬،‫أم هل كان هلذا احلكيم بد من أن يتبع مجيع أشجار الدنيا وبقوهلا وعروقها شجرة شجرة‬
.‫ والشجر خمتلف منه احللو واحلامض واملر واملاحل‬،‫الشجرة اليت أراد فكيف دلته حواسه على أهنا تصلح لدواء‬
Or was there for this physician any escape from pursuing the entirety of the trees of the
world, and its vegetables, and its roots, tree after tree, and leaf after leaf, a thing after a
thing? Supposing he falls upon the tree, which he intends, then how would his senses point
him upon that it is correct for the medicine, and the different tree from it is the sweet, and
the sour, and the bitter, and the salty.
‫ فأىن يسأل عما مل يعاين ومل يدركه حبواسه ؟ أم كيف يهتدي إىل من‬،‫ يستوصف يف هذه البلدان ويعمل بالسؤال‬:‫وإن قلت‬
‫ وتسكينها و‬،‫يسأله عن تلك الشجرة وهو يكلمه بغري لسانه وبغري لغته واالشياء كثرية ؟ فهبه فعل كيف عرف منافعها ومضارها‬
‫ ولينها وشديدها؟‬،‫ وحلوها ومرارهتا وحرافتها‬،‫ وباردها وحارها‬،‫هتييجها‬
And if you say, ‘These were described in these cities and he worked by the asking’, then I asws
ask why he did not witness it and did not realise it by his senses? Or, how was he guided to
the one who asked him about that very tree, and he was speaking to him with another
tongue, and another language, and the things are numerous? Supposing he does, how
would he know its benefits and its harms, and its calmness and its irritation, and its coldness
and its warmth, and its sweetness and its bitterness and its acridity, and its softness and its
harshness?
‫ بالتجربة والشرب لقد كان ينبغي له أن ميوت يف‬:‫ ولئن قلت‬،‫ بالظن إن ذلك مما ال يدرك وال يعرف بالطبائع واحلواس‬:‫فلئن قلت‬
.‫أول ما شرب وجرب تلك االدوية جبهالته هبا وقلة معرفته مبنافعها ومضارها وأكثرها السم القاتل‬
So, if you were to say, ‘By the guesswork’, and that would be from what can neither be
realised nor known with the nature and the senses. And if you were to say, ‘By the
experimentation and the drinking, then it would have been befitting for him that he dies in
the first of what he drank and tried those medicines due to his ignorance with these, and
the scarcity of his understanding it of its benefits and its harms, and most of these are killer
poisons.
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‫ وأقام يف كل امة يتعلم لغاهتم وجيرب هبم أدويتهم تقتل االول فاالول منهم ما كان لتبلغ معرفته‬،‫ بل طاف يف كل بلد‬:‫ولئن قلت‬
‫ فما كان أهل تلك البلدان الذين قتل منهم من قتل بتجربته بالذين ينقادونه بالقتل وال‬،‫الدواء الواحد إال بعد قتل قوم كثري‬
،‫يدعونه أن جياورهم‬
And if you were to say, ‘But, he circled in every city, and stood among every community to
learn their languages and experimentation their medicines with them, he would be the first
one killed, and the first of them who would have delivered the recognition of the one
medicine, would be only after killing a lot of people. So, the people of that city whom he
killed the ones he killed, would be those who would be holding him (responsible), and
would they be inviting him to be their neighbour?
‫ وعرف قدرها ووزهنا و أخذ مثاقيلها وقرط قراريطها ؟ وهبه تتبع هذا‬،‫و هبه تركوه وسلموا المره ومل ينهوه كيف قوي على خلطها‬
،‫ وهبه تتبع هذا كله وجال مشارق االرض و مغارهبا‬،‫ وإن نقص عن قدرها بطل‬،‫ إن زيد على قدرها قتل‬،‫ وأكثره سم قاتل‬،‫كله‬
‫وطال عمره فيها تتبعه شجرة شجرة وبقعة بقعة كيف كان له تتبع ما مل يدخل يف ذلك من مرارة الطري والسباع ودواب البحر ؟‬
And supposing they leave him, and submit to his instructions, and do not forbid him, how
strong would he be upon its mixture, and know its measurement and its weight, and takes
its proportions, and drops of its drops? And supposing he pursues all of this, and most of it is
killer poison, that if he increases upon its measurement, it would kill, and if he reduces from
its measurement, it would be invalidated. And, supposing he pursues all of this and wanders
the east of the earth and its west, and his life is prolonged during it, pursuing tree after tree,
and a spot after a spot, how would it have been for him to pursue what, there had not
entered into it the droppings of the birds, and the wild animals, and the creatures of the
sea?
‫هل كان بد حيث زعمت أن ذلك احلكيم تتبع عقاقري الدنيا شجرة شجرة ومثرة مثرة حىت مجعها كلها فمنها ماال يصلح وال يكون‬
‫ كما حبث‬،‫دواءا إال باملرار ؟ هل كان بد من أن يتبع مجيع طري الدنيا وسباعها ودواهبا دابة دابة وطائرا طائرا يقتلها وجيرب مرارهتا‬
‫عن تلك العقاقري على ما زعمت بالتجارب ؟‬
Was it inevitable when you claim that, that physician pursued medicines of the world, tree
after tree, fruit after fruit, until he gathered all of these and from these is what is not correct
nor can it be a cure except with the droppings? Was it inevitable from him pursuing the
entirety of the birds of the world and its wild animals, and its livestock, animal after animal,
and a bird after a bird, killing these and experimenting their droppings, just as his searching
about those medicines upon what you claimed, with the experimentation?
‫ولو كان ذلك فكيف بقيت الدواب وتناسلت وليست مبنزلة الشجرة إذا قطعت شجرة نبتت اخرى ؟ وهبه أتى على طري الدنيا‬
‫كيف يصنع مبا يف البحر من الدواب اليت كان ينبغي أن يتبعها حبرا حبرا ودابة دابة حىت أحاط به كما أحاط جبميع عقاقري الدنيا‬
‫اليت حبث عنها حىت عرفها وطلب ذلك يف غمرات املاء ؟‬
And had it been that, then would come the insects remained and procreated, and these
aren’t at the status of the tree, when a tree is cut, another one grows? And supposing, he
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came to a bird of the world, how would he deal with what is in the sea, from the creatures
which would be befitting that he pursues it, ocean after ocean, until he covers it just as he
had covered the entirety of the medicines of the world which he searched about until he
knew it, and sought that in the depths of the water?
‫فإنك مهما جهلت شيئا من هذا فإنك ال جتهل أن دواب البحر كلها حتت املاء فهل يدل العقل واحلواس على أن هذا يدرك‬
.‫بالبحث والتجارب ؟‬
So, you, whatever you may be ignorant of a thing from this, but you are not ignorant of the
fact that the creatures of the sea, all of them are under the water, the does the intellect and
the senses point upon that this can be realised by the searching and the experimentation?’
،‫ فإين آتيك بغري ذلك مما هو أوضح وأبني مما اقتصصت عليك‬:‫ فما أدري ما اجيبك به ! قلت‬،‫ لقد ضيقت علي املذاهب‬:‫قال‬
.‫ هو كذلك‬.‫ألست تعلم أن هذه العقاقري اليت منها االدوية واملرار من الطري والسباع ال يكون دواءا إال بعد االجتماع ؟ قال‬
He said, ‘Youasws have constricted the doctrine upon me, and I do not know what to answer
youasws with’. Iasws said: ‘Iasws shall come to you with other than that from what is clearer and
more explanatory from what Iasws related to you. Don’t you know that these medicines,
those from which are the cures, and the droppings from the birds, and the predators,
cannot happen to be a cure except after the combination?’ He said, ‘It is like that’.
‫ فأخربين كيف حواس هذا احلكيم وضعت هذه االدوية مثاقيلها وقراريطها ؟ فإنك من أعلم الناس بذلك الن صناعتك‬:‫قلت‬
‫ ومن اآلخر مثاقيل وقراريط فما فوق ذلك ودونه‬،‫ وأنت تدخل يف الدواء الواحد من اللون الواحد زنة أربع مائة مثقال‬،‫الطب‬
‫ وإن سقيت صاحب القولنج أكثر من ذلك‬،‫حىت جييئ بقدر واحد معلوم إذا سقيت منه صاحب البطنة مبقدار عقد بطنه‬
‫استطلق بطنه وأالن فكيف أدركت حواسه على هذا ؟‬
I said, ‘Tell me, how did the senses of this physician place these cures, its weights and its
drops? And you are the most knowledgeable of the people with that because of your
manufacturing the medicines, and you enter into the one cure, from the one colour, a
weight of four hundred weight, and from another weight and drops, what is above that and
below, until it becomes one known measurement. When a person with bellyache drinks a
measurement, it tightens his stomach, and if one with colitis drinks from that that, it
releases his abdomen. So, how did his senses realise upon this?
‫ واالحندار أهون عليه من الصعود ؟ والذي يسقى‬،‫أم كيف عرفت حواسه أن الذي يسقى لوجع الرأس ال ينحدر إىل الرجلني‬
‫ وهو إىل الرأس عند السلوك أقرب منه ؟ وكذلك كل دواء يسقي صاحبه لكل عضو ال يأخذ‬،‫لوجع القدمني ال يصعد إىل الرأس‬
‫ وكل ذلك يصري إىل املعدة ومنها يتفرق ؟‬،‫إال طريقه يف العروق اليت تسقى له‬
Or, how did his senses recognise that which he makes to drink for pain of the head would
not rolled down to the two legs, and the rolling down is easier upon it from the ascending?
And, that which is for the foot pain would not ascend to the head, and it is closer to the
head in its travelling than it (the feet)?’ And, similar to that, every medicine a patient drinks
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for every organ, cannot be taken except in its way, in the veins which it is drunk for, and all
that comes to the stomach, and from it, it disperses?
‫أم كيف ال يسفل منه ما صعد وال يصعد منه ما احندر ؟ أم كيف عرفت احلواس هذا حىت علم أن الذي ينبغي لالذن ال ينفع‬
‫ وكذلك مجيع االعضاء يصري كل داء منها إىل ذلك الدواء الذي ينبغي له بعينه؟‬،‫العني وما ينتفع به العني ال يغين من وجع االذن‬
Or, why doesn’t it go lower, what had ascended, nor ascend from it what had rolled down?
Or how did the senses recognise this until he knew that, that which is befitting for the ear
cannot benefit the eyes, and what the eyes benefit with cannot avail from the ear ache. And
similar to that are the entirety of the body parts, every disease from that come to that
medication which is befitting for it exactly?
‫ وفوقه اجللد ال يدرك بسمع وال ببصر وال‬،‫ والعروق يف اللحم‬،‫فكيف أدركت العقول واحلكمة واحلواس هذا وهو غائب يف اجلوف‬
.‫بشم وال بلمس وال بذوق ؟‬
The how can the intellects and the wisdom and the senses realise this, and it is hidden in the
inside, and the veins are in the flesh, and above it is the skin, neither being realised by the
hearing, nor with a sight, nor by smell, nor by touch, nor by taste?’
‫ إن احلكيم الذي وضع هذه االدوية وأخالصها كان إذا سقى أحدا شيئا من هذه االدوية‬:‫ لقد جئت مبا أعرفه إال أننا نقول‬:‫قال‬
.‫فمات شق بطنه وتتبع عروقه ونظر جماري تلك االدوية وأتى املواضع اليت تلك االدوية فيها‬
He said, ‘Youasws have come with what I do recognise, except I am saying that the physician
who placed these medicines and their genuineness, was, whenever he made anyone drink
anything from these medications, and he died, so he split his belly and pursued his veins and
looked at the flow of that medication, and came to the place which those medications were
in’.
‫ أما تعلم أن‬:‫ قلت‬.‫ بلى‬:‫ فأخربين ألست تعلم أن الدواء كله إذا وقع يف العروق اختلط بالدم فصار شيئا واحدا ؟ قال‬:‫قلت‬
.‫ بلى‬:‫االنسان إذا خرجت نفسه برد دمه ومجد ؟ قال‬
Iasws said: ‘Tell measws, don’t you know that all of the medicines, when they fall in the veins,
get mixed with the blood, and becomes one thing?’ He said, ‘Yes’. Iasws said: ‘But, do you
know that the human being, when his souls exits, his blood becomes cold and solidifies?’ He
said, ‘Yes’.
‫ فكيف عرف ذلك احلكيم دواءه الذي سقاه للمريض بعد ما صار غليظا عبيطا ليس بأمشاج يستدل عليه بلون فيه غري‬:‫قلت‬
.‫ ولقد جئت بأشياء ال أقدر على ردها‬،‫ لقد محلتين على مطية صعبة ما محلت على مثلها قط‬:‫لون الدم ؟ قال‬
Iasws said: ‘And how did that physician know his medicines which he made the patient drink,
after it had become thick, unwitnessed with being a mixture to point upon a colour in it,
apart from the colour of the blood?’ He said, ‘Youasws have carried me upon a difficult rid, no
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one had carried upon the like of it at all, and you asws have come with things I am not able
upon refuting it’.
‫ فأخربين من أين علم العباد ما وصفت من هذه االدوية اليت فيها املنافع هلم حىت خلطوها وتتبعوا عقاقريها يف هذه‬:‫ قلت‬:‫منت‬
‫ وما يدخلها‬،‫ وما يصلح من عروقها وزنتها من مثاقيلها وقراريطها‬،‫ وعرفوا مواضعها ومعادهنا يف االماكن املتبائنة‬،‫البلدان املت فرقة‬
‫من احلجارة ومرار السباع وغري ذلك ؟‬
Iasws said: ‘Tell me, from where did the servants know what is described from these
medicines wherein is the benefit for them until they mixed these and pursued its
ingredients in these scattered cities, and they recognise its places and its mines in a
combination of the places, and what is correct from its roots, and its weight, from its
compounds and its drops, from it has entered into these from the (dust of the) rocks, and
droppings of the wild animals, and other than that?’
‫ والبد أن‬،‫ وال بالتشبيه والقياس‬،‫ قد أعييت عن إجابتك لغموض مسائلك وإجلائك إياي إىل أمر ال يدرك علمه باحلواس‬:‫قال‬
‫ فأخربين كيف علم‬،‫ وال اجتمعت حىت مجعها غريها بعد معرفته إياها‬،‫ الهنا مل تضع هي أنفسها‬،‫يكون وضع هذه االدوية واضع‬
.‫العباد هذه االدوية اليت فيها املنافع حىت خلطوها وطلبوا عقاقريها يف هذه البلدان املتفرقة ؟‬
He said, ‘I am tired of answering youasws due to the subtlety of yourasws questions, and
yourasws coming talking me to a matter, the knowledge of which cannot be realised by the
senses, nor by the resemblances and the comparisons, and it is inevitable that the placing of
these medicines be placed, because these did not place themselves, nor were these
gathered until somebody else gathered these after recognising it, therefore, tell me, how
did the servants know these medicines in which are the benefits until they mixed these and
sought its ingredients in these scattered cities?’
‫ إين ضارب لك مثال وناصب لك دليال تعرف به واضع هذه االدوية والدال على هذه العقاقري املختلفة وباين اجلسد وواضع‬:‫قلت‬
.‫ فإن قلت ذلك مل أجد بدا من االنقياد إىل ذلك‬:‫ قال‬.‫العروق اليت ياخذ فيها الدواء إىل الداء‬
Iasws said: ‘Iasws shall strike an example for you, and establish evidence for you to recognise
by it, the placement of these medicines and the pointing upon these different ingredients,
and the building of the body and identifying the veins in which the medicine is taken to the
disease’. He said, ‘If youasws were to say that, I would not find an escape from yielding to
that’.
‫ وتعاهد‬،‫ مث غرس فيها االشجار واالمثار والرياحني والبقول‬،‫ وبىن عليها حائطا وثيقا‬،‫ فأخربين عن رجل أنشأ حديقة عظيمة‬:‫قلت‬
‫ حىت ال خيفى عليه موضع كل صنف منها فإذا أدركت أشجارها وأينعت أمثارها واهتزت بقوهلا‬،‫ ووقاها ما يضرها‬،‫سقيها وتربيتها‬
‫دفعت إليه‬
Iasws said: ‘Tell me about a man who grows a great garden, and builds a solid wall upon it.
Then, he plants therein the trees, and the fruits, and the basils, and the vegetables, and
takes on to water it and nourish it, and save it from whatever harms it, until it is not hidden
Page 239 of 405

upon him a place of every type from these. When the trees mature and he sees its fruits and
its vegetables swing, he goes to it.
‫ وال يهوي إيل شئ مير‬،‫فسألته أن يطعمك لونا من الثمار والبقول مسيته له أتراه كان قادرا على أن ينطلق قاصدا مستمرا ال يرجع‬
‫ والبقلة اليت طلبتها حيث كانت من أدىن احلديقة أو‬،‫به من الشجرة والبقول حىت يأيت الشجرة اليت سألته أن يأتيك بثمرها‬
.‫ نعم‬:‫أقصاها فيأتيك هبا ؟ قال‬
So, you ask him that feed you a type from the fruit and the vegetable you name it for him.
Do you see him as being able upon going and aiming straight nor returning, nor inclining to
anything else he passes by with from the tree and the vegetable, until he comes to the very
tree which you asked him to give its fruit to you, and the vegetable which you sought,
wherever it may be, from the near part of the garden or its outskirt, so he comes to you
with it?’ He said, ‘Yes’.
‫ هل كنت‬،‫ ادخل احلديقة فخذ حاجتك فإين ال أقدر على ذلك‬:‫ أفرأيت لو قال لك صاحب احلديقة حيث سألته الثمرة‬:‫قلت‬
‫ و كيف أقدر على ذلك وال علم يل يف‬:‫تقدر أن تنطلق قاصدا ال تأخد ميينا وال مشاال حىت تنتهي إىل الشجرة فتجتين منها ؟ قال‬
‫أي مواضع احلديقة هي؟‬
Iasws said: ‘What is your view if the owner of the garden were to say to you, when you asked
him for the fruit, ‘Enter the garden, take your need for I am not able upon that’. Would you
be able to go ahead, neither taking to the right nor left, until you end up to the tree, and get
from it?’ He said, ‘And how can I be able upon that and there is no knowledge for me in
which place of the garden it is?’
‫ أفليس تعلم أنك مل تكن لتصيبها دون أن هتجم عليها بتعسف وجوالن يف مجيع احلديقة حىت تستدل عليها ببعض‬:‫قلت‬
،‫حواسك بعد ما تتصفح فيها من الشجرة شجرة شجرة ومثرة مثرة حىت تسقط على الشجرة اليت تطلب ببعض حواسك إن تأتيها‬
.‫وإن مل ترها انصرفت ؟‬
Iasws said: ‘Don’t you know you will not happen to attain it besides attacking upon these
arbitrarily and wandering in the entirety of the garden until you are pointed upon it by one
of your senses, after you have browsed therein from the tree, a tree after a tree, and a fruit
after a fruit, until you descend upon the tree which you sought with one of your senses to
come to it, and if you did not see it you would leave?’
.‫ وال مثرهتا حيث طلعت‬،‫ وال منبتها حيث نبتت‬،‫ وكيف أقدر على ذلك ومل اعاين مغرسها حيث غرست‬:‫قال‬
He said, ‘And how can I be able upon that and I did not witness its planting where it was
planted, nor its growth where it grew, nor its fruit where it emerged’.
‫ فإنه ينبغي لك أن يدلك عقلك حيث عجزت حواسك عن إدراك ذلك إن الذي غرس هذا البستان العظيم فيما بني‬:‫قلت‬
‫املشرق واملغرب وغرس فيه هذه االشجار والبقول هو الذي دل احلكيم الذي زعمت أنه وضع الطب على تلك العقاقري‬
،‫ومواضعها يف املشرق واملغرب‬
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Iasws said: ‘Then it is befitting for you that your intellect points you where your senses are
frustrated from realising that, the Oneazwj Who Planted this great garden (the world), in
what is between the east and the west, and Planted therein these trees, and the vegetables,
Heazwj is the One Who Pointed the physician, whom you claimed that he placed the
medicine, upon those ingredients and their places in the east and the west.
‫وكذلك ينبغي لك أن تستدل بعقلك على أنه هو الذي مساها ومسى بلدهتا وعرف مواضعها كمعرفة صاحب احلديقة الذي سألته‬
‫ إن‬:‫ قال‬.‫ وكذلك ال يستقيم وال ينبغي أن يكون الغارس والدال عليها إال الدال على منافعها ومضارها وقراريطها ومثاقيلها‬،‫الثمرة‬
.‫هذا لكما تقول‬
And, similar to that it is befitting for you that you are pointed with your intellect upon that
Heazwj is the One Who Named it and Named its city, and Knows its place like the recognition
of the owner of the garden whom you asked for the fruit. And, similar to that, it is not
correct nor befitting that the Planted and the pointed upon these happens to be (anyone
else) except the Pointer upon its benefits and its harm, and its drops and its weight’. He
said, ‘This is just as youasws are saying’.
‫ أفرأيت لو كان خالق اجلسد وما فيه من العصب واللحم واالمعاء والعروق اليت يأخذ فيها االدوية إىل الرأس وإىل القدمني‬:‫قلت‬
‫ وما‬،‫ هل كان يعرف زنتها ومثاقيلها وقراريطها وما يصلح لكل داء منها‬،‫وإىل ما سوى ذلك غري خالق احلديقة وغارس العقاقري‬
.‫كان يأخذ يف كل عرق ؟‬
Iasws said: ‘Do you see, if the creator of the body and whatever is in it from the nerves, and
the flesh, and the intestines, and the veins in which the medicines are taken to the head and
to the feed and to what is besides that, is other than the creation of the garden and the
plants of its medicines. Would he know its weights, and its measurement, and its drops, and
what is correct of every disease from these, and what was take in every vein?’
‫ ما ينبغي أن يعرف هذا إال الذي غرس احلديقة وعرف كل شجرة‬،‫ وكيف يعرف ذلك أو يقدر عليه وهذا ال يدرك باحلواس‬:‫قال‬
‫وبقلة وما فيها من املنافع واملضار‬
He said, ‘And how would he know that or be able upon it, and this cannot be realised by the
senses. It is not befitting to recognise this except by the one who planted the garden and
knows every tree and vegetable, and what therein is from the benefit and the harm’.
‫ أفليس كذلك ينبغي أن يكون اخلالق واحدا ؟ النه لو كان إثنني أحدمها خالق الدواء واآلخر خالق اجلسد والداء مل يهتد‬:‫قلت‬
‫ وال اهتدى خالق اجلسد إىل علم ما يصلح ذلك الداء من‬،‫غارس العقاقري اليصال دوائه إىل الداء الذي باجلسد مما ال علم له به‬
،‫تلك العقاقري‬
Iasws said: ‘So, isn’t it like that befitting that the creator happens to be one? Because, if there
had been two, one of the two being a creator of the medicine and the other creator of the
body, and the disease would not guide the planter of the medicine to send his medicine to
the disease which is in the body, from what there is no knowledge for him, with it, nor
Page 241 of 405

would the creator of the body be guided to the knowledge of what is correct for that
disease from those medicines.
‫فلما كان خالق الداء والدواء واحدا أمضى الدواء يف العروق اليت برأ وصور إىل الداء الذي عرف ووضع فعلم مزاجها من حرها‬
‫ وما يصعد إىل الرأس وما يهبط إىل القدمني منها وما‬،‫وبردها ولينها وشديدها وما يدخل يف كل دواء منه من القراريط واملثاقيل‬
.‫يتفرق منه فيما سوى ذلك‬
So, when the creator of the disease and the medicine was one, he would send the medicine
which would cure in the veins to the disease he would picture, and he would know its
tendency from its heat and its coldness, and its softness and its harshness, and what enters
into every medicine from it, from the drops and the particles, and what ascends to the head
and what falls to the feet from these, and what is separate from it in what is besides that’.
.‫ ال أشك يف هذا النه لو كان خالق اجلسد غري خالق العقاقري مل يهتد واحد منهما إىل ما وصفت‬:‫قال‬
He said, ‘There is no doubt in this, because if the creator of the body was other than the
creation of the medicinal ingredients, one from the two would not be guided to what
youasws described’.
،‫ فإن الذي دل احلكيم الذي وصفت أنه أول من خلط هذه االدوية ودل عى عقاقريها املتفرقة فيما بني املشرق واملغرب‬:‫قلت‬
‫ وهو دل احلكيم بوحي‬،‫ وهو باين اجلسد‬،‫ووضع هذا الطب على ما وصفت لك هو صاحب احلديقة فيما بني املشرق واملغرب‬
،‫ وما يصلح منها من العروق والثمار والدهن والورق واخلشب واللحاء‬،‫منه على صفة كل شجرة وبلدها‬
Iasws said: ‘The Oneazwj Who Pointed the physician, whom you described that he was the first
one to mix these medicines and point upon its ingredients scattered in what is between the
east and the west, and placed this medicine upon what was described to you, He azwj is the
Owner of the garden in what is between the east and the west, and He azwj is the builder of
the body, and Heazwj Pointed the physician by a Revelation from Himazwj upon the attributes
of every tree in its city, and what is correct from these from the roots, and the fruits, and
the oils, and the leaves, and the timber, and the crusts.
‫ وكذلك هو خالق السباع والطري والدواب اليت يف مرارها‬،‫وكذلك دله على أوزاهنا من مثاقيلها و قراريطها وما يصلح لكل داء منها‬
،‫املنافع مما يدخل يف تلك االدوية فإنه لو كان غري خالقها مل يدر ما ينتفع به من مرارها وما يضر وما يدخل منها يف العقاقري‬
And similar to that, Heazwj Pointed upon its weights from its measurements and its drops,
and what is correct for every disease from these. And similar to that, He azwj is the Creators of
the wild animals, and the birds, and the livestock which in their droppings is the benefits
from what enters into those medicines, for if Heazwj was not its creator, Heazwj would not
know what benefits with it from its droppings, and what is harmful, and what enters from
these in the ingredients.
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‫ فمن مث‬،‫فلما كان اخلالق سبحانه وتعاىل واحدا دل على ما فيه من املنافع منها فسماه بامسه حىت عرف وترك ماال منفعة فيه منها‬
.‫ ولوال أن خالق هذه االشياء دله عليها ما اهتدى هبا‬،‫ وأيها ال منفعة فيه‬،‫علم احلكيم أي السباع والدواب والطري فيه املنافع‬
.‫ إن هذا لكما تقول وقد بطلت احلواس والتجارب عند هذه الصفات‬:‫قال‬
So, when the Creator, Glorious is Heazwj and Exalted is One, Pointing upon what is therein
from the benefit from it, and Names it with Hisazwj Name until it is known and neglected
what there is no benefit in it, from these. Thus, from then is the knowledge of the physician,
i.e. the wild animals, and the livestock, and the birds in which is the benefit, and which of
these there is no benefit in it. And if the Creator of these things had not Pointed him upon it,
he would not have been guided with these’. He said, ‘This is just as you asws are saying, and
has invalidated the senses and the experimentation at these attributes.
‫ هل كان يستقيم خلالق هذه احلديقة وغارس هذه االشجار‬،‫قلت أما إذا صحت نفسك فتعال ننظر بعقولنا ونستدل حبواسنا‬
‫وخالق هذه الدواب والطري والناس الذي خلق هذه االشياء ملنافعهم أن خيلق هذا اخللق ويغرس هذا الغرس يف أرض غريه مما إذا‬
.‫شاء منعه ذلك ؟‬
Iasws said: ‘But, when your self is healthy, come, we shall consider with our intellects and be
pointed by our senses, was it correct for the Creator of these gardens and Planter of these
trees, and Creator of these animals and bird and the people who created these things for
their benefits, that Heazwj Creates this creation and Plants this plantation in a land of others
from what whenever he desires can be forbidden that?’
.‫ ما ينبغي أن تكون االرض اليت خلقت فيها احلديقة العظيمة وغرست فيه االشجار إال خلالق هذا اخللق وملك يده‬:‫قال‬
He said, ‘It is not befitting that the land I which is created the great garden and the trees are
planted therein should happen to be for anyone except the Creator of this creation and the
kingdom be in Hisazwj Hands’.
.‫ ما يف هذا شك‬:‫ قال‬.‫ فقد أرى االرض أيضا لصاحب احلديقة التصال هذه االشياء بعضها ببعض‬:‫قلت‬
Iasws said: ‘So, Iasws see the earth as wellbeing for the Owner of the garden, due to the
connection of these things to each other’. He said, ‘There is no doubt in this’.
‫ فأخربين وناصح نفسك ألست تعلم أن هذه احلديقة وما فيها من اخللقة العظيمة من االنس والدواب والطري و الشجر‬:‫قلت‬
.‫ بلى‬:‫والعقاقري والثمار وغريها ال يصلحها إال شرهبا وريها من املاء الذي ال حياة لشئ إال به ؟ قال‬
Iasws said: ‘Tell measws, and advise yourself, don’t you know that this garden and whatever is
therein from the great creation, from the human beings, and the animals, and the birds, and
the trees, and the medicinal herbs, and the fruits and other such, are not healthy unless
they are watered and irrigated from the water which there is no life for anything except by
it?’ He said, ‘Yes’.
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‫ وخالق املاء غريه حيبسه عن هذه احلديقة إذا شاء ويرسله إذا شاء فيفسد‬.‫ أفرتى احلديقة وما فيها من الذرء خالقها واحد‬:‫قلت‬
.‫على خالق احلديقة ؟‬
Iasws said: ‘Do you view that the garden and whatever is therein from the particles, their
Creator is one, and the creator of the water is someone else, withholding if from this garden
whenever he so desires to and sending it whenever he so desires to, and spoils it upon the
creator of the garden?’
‫ ما ينبغي أن يكون خالق هذه احلديقة وذارء هذا الذرء الكثري وغارس هذه االشجار إال املدبر االول وما ينبغي أن يكون‬:‫قال‬
‫ وإن اليقني عندي هلو أن الذي جيري هذه املياه من أرضه وجباله لغارس هذه احلديقة وما فيها من اخلليقة النه لو‬،‫ذلك املاء لغريه‬
.‫ ولكنه خالق املاء قبل الغرس والذرء وبه استقامت االشياء وصلحت‬،‫كان املاء لغري صاحب احلديقة هللك احلديقة وما فيها‬
He said, ‘It is not befitting that the Creator of this garden and the particles, these numerous
particles, and Planter of these threes happen to be anyone except the First Manager, and it
is not befitting that, those waters be for someone else, and that the certainty in with me
that Heazwj is the One Who Flows these waters from Hisazwj, and Hisazwj mountains to
cultivate this garden and whatever is in it from the creation, because if the water had been
for someone other than the owner of the garden, the garden and whatever is in it would be
destroyed, but the Creator of the water is before the plants and particles, and by it the
things stand and are correct’.
‫ أفرأيت لو مل يكن هلذه املياه املنفجرة يف احلديقة مغيض ملا يفضل من شرهبا حيبسه عن احلديقة أن يفيض عليها أليس كان‬:‫قلت‬
‫ بلى ولكين ال أدري لعل هذا البحر ليس له‬:‫يهلك ما فيها من اخللق على حسب ما كانوا يهلكون لو مل يكن هلا ماء ؟ قال‬
.‫حابس وأنه شئ مل يزل‬
Iasws said: ‘What is your view if there did not happen to be for these gushing waters in the
garden, gathering to what is excess, from drinking it, one who withholds it from the garden,
that it spills to it, wouldn’t that be destructive to what is therein from the creatures upon a
reckoning of what the garden would be destroyed, if there was no water for it?’ He said,
‘Yes, but I do not know, perhaps this ocean, there is no withholder for it, and it is a thing
which would not cease to be’.
.‫ أجل‬:‫ قال‬.‫ أما أنت فقد أعطيتين أنه لوال البحر ومغيض املياه إليه هللكت احلديقة‬:‫قلت‬
Iasws said: ‘But, you have given measws that if it had not been for the ocean and the gathering
of the waters to it, the garden would be destroyed’. He said, ‘Yes’.
‫ وأنه جعله مغيضا ملياه احلديقة مع‬،‫ فإين اخربك عن ذلك مبا تستيقن بأن خالق البحر هو خالق احلديقة ما فيها من اخلليقة‬:‫قلت‬
.‫ فاجعلين من ذلك على يقني كما جعلتين من غريه‬:‫ قال‬.‫ما جعل فيه من املنافع للناس‬
Iasws said: ‘Then I shall inform you about that with what you will be certain with, that the
Creator of the oceans, Heazwj is the Creator of the garden and whatever is therein from the
creation, and Heazwj Made it a gathering of its waters of the garden, along with what He azwj
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Made in it the benefits for the people’. He said, ‘Make me to be upon a certainty from that
just as youasws made me certain from other (arguments)’.
‫ فهل رأيته زائدا قط يف كثرة املاء وتتابع االمطار على‬:‫ قلت‬.‫ بلى‬:‫ ألست تعلم أن فضول ماء الدنيا يصري يف البحر ؟ قال‬:‫قلت‬
.‫ ال‬:‫احلد الذي مل يزل عليه ؟ أو هل رأيته ناقصا يف قلة املياه وشدة احلر وشدة القحط ؟ قال‬
Iasws said: ‘Don’t you know that the extra water of the world come to be in the ocean?’ He
said, ‘Yes’. Iasws said: ‘So have you seen it increasing at all in the abundance of the water, and
the rains continue upon the limit not ceasing upon it? Or have you seen, there being a
deficiency and the scarcity of the water, and the intense heat and severe drought?’ He said,
‘No’.
‫ وأنه هو الذي وضع له حدا ال‬،‫ أفليس ينبغي أن يدلك عقلك على أن خالقه وخالق احلديقة وما فيها من اخلليقة واحد‬:‫قلت‬
‫ وأن مما يستدل على ما أقول أنه يقبل باالمواج أمثال اجلبال يشرف على السهل واجلبل‬،‫جياوزه لكثرة املاء وال لقلته‬
Iasws said: ‘Isn’t it befitting that your intellect points you upon that its Creator and the
Creator of the garden and whatever is therein from the creation, is One, and He azwj is the
Oneazwj Who Placed a limit for it not been exceed by the abundance of the water, nor due to
is scarcity, and from what it evidences upon that it faces the waves like the mountains
coming to the coast and the mountain.
‫فلو مل تقبض أمواجه ومل حتبس يف املواضع اليت امرت باالحتباس فيها ال طبقت على الدنيا حىت إذا انتهت على تلك املواضع اليت‬
.‫مل تزل تنتهي إليها ذلت أمواجه وخضع أشرافه‬
If its waves do not get seized and not be withheld in the places which have been
Commanded with the withholding therein, these would pile up upon the world until when
they end up to those places which they do not cease ending up to it, its waves get humbled
and be under its dominion’.
‫ ولقد أتيتين بربهان ودالالت ما أقدر على إنكارها وال جحودها‬،‫ إن ذلك لكما وصفت ولقد عاينت منه كل الذي ذكرت‬:‫قال‬
.‫لبياهنا‬
He said, ‘That is just as youasws describe, and I have witnessed from it all which you asws
mentioned, and youasws have come to me with proof and evidences I am not able upon
denying it, nor reject it due to its explanation’.
‫ ألست تعلم أن عامة‬،‫ وأن ذلك من مدبر حكيم عامل قدير‬،‫ وغري ذلك سأتيك به مما تعرف اتصال اخللق بعضه ببعض‬:‫ق لت‬
‫احلديقة ليس شرهبا من االهنار والعيون وأن أعظم ما ينبت فيها من العقاقري والبقول اليت يف احلديقة ومعاش ما فيها من الدواب‬
.‫ بلى‬:‫والوحش والطري من الرباري اليت ال عيون هلا وال أهنار إمنا يسقيه السحاب ؟ قال‬
Iasws said: ‘And, apart from that, Iasws shall come to you with what you do recognise, the
connection of the creatures with each other, and that, that is from a Wise Arranger,
Knower, Able. Don’t you know that that most of the garden, its watering is not from the
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rivers and the springs, and that the greater part of what grows therein, from the medicinal
herbs, and the vegetables which are in the garden, and the life of what is therein from the
livestock, and the wild animals, and the birds from the lands which there are no springs for
it nor rivers, but rather the clouds water it?’ He said, ‘Yes’.
‫ أفليس ينبغي أن يدلك عقلك وما أدركت باحلواس اليت زعمت أن االشياء ال تعرف إال هبا أنه لو كان السحاب الذي‬:‫قلت‬
‫حيتمل من املياه إىل البلدان واملواضع اليت ال تناهلا ماء العيون واالهنار وفيها العقاقري والبقول والشجر واالنام لغري صاحب احلديقة‬
.‫المسكه عن احلديقة إذا شاء‬
Iasws said: ‘Isn’t it befitting that you be pointed by your intellect, and what you realise by the
senses which you claim that the things cannot be recognised except by these, it is so that if
the cloud which carry from the waters to the cities and the places which do not get waters
of the springs and the rivers, and therein are the medicinal herbs, and the vegetables, and
the tree, and the animals, should be for other than the owner of the garden to withhold it
from the garden whenever he so desires to?
‫ خائفا على خليقته أن حيبس صاحب املطر املاء الذي ال‬،‫ولكان خالق احلديقة من بقاء خليقته اليت ذرأ وبرأ على غرور ووجل‬
.‫حياة للخليقة إال به ؟‬
But, the creator of the garden, upon the survival of his creation which is particles and land,
upon deception and worry, would be fearful upon his creation that the owner of the rain
cloud would withhold the water which there is no life for the creation except by it?’
‫ وجعل فيها‬،‫ وما ينبغي أن يكون الذي خلق هذه احلديقة وهذه االرض‬،‫ إن الذي جئت به لواضح متصل بعضه ببعض‬:‫قال‬
‫ يرسل منها ما شاء من املاء إذا شاء‬،‫ وأنبت فيها هذه الثمار املختلفة إال خالق السماء والسحاب‬،‫اخلليقة وخلق هلا هذا املغيض‬
‫ إال أين احب أن تأتيين حبجة أزداد هبا‬،‫أن يسقي احلديقة وحييي ما يف احلديقة من اخلليقة واالشجار والدواب والبقول وغري ذلك‬
.‫يقينا وأخرج هبا من الشك‬
He said, ‘That which you have come with is clearly there is a connection with each other,
and it is not befitting that the Oneazwj Who Created this garden and this earth, and Made the
creation therein and Created this gathering of water for it, and Grew these different fruits in
it, should happen to be anyone except the Creator of the sky and the clouds, Sending from
these whatever Heazwj so Desires from the water, whenever Heazwj so Desires, to water the
garden and revive whatever is in the garden from the creation and the trees and the animals
and the vegetables, and other than that, except that I would love it if you asws could come to
me with an argument increasing the conviction with it, and throw out the doubt with it’.
‫ وما فيها من االشياء املتصلة بأسباب السماء لتعلم أن‬،‫ فإين آتيك هبا إن شاء اهلل من قبل أهليلجتك واتصاهلا باحلديقة‬:‫قلت‬
‫ وكيف تأتيين مبا يذهب عين الشك من قبل االهليلجة ؟‬:‫ قال‬.‫ذلك بتدبري عليم حكيم‬
Iasws said: ‘So, Iasws will come to you with it, if Allahazwj so Desires from the direction of the Al-
Ahleylajat herb with the garden, and whatever is therein from the things connected with the
cause of the sky, for you to know that, that is an arrangement of a Knower, Wise’. He said,
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‘And how would youasws come to me with what would drive the doubt away from me, from
the direction of the herb?’
‫ واحتياج بعض ذلك إىل بعض‬،‫ واتصال ما بني عروقها إىل فروعها‬،‫ وأثر الرتكيب املؤلف‬،‫ فيما اريك فيها من إتقان الصنع‬:‫قلت‬
.‫ إن أريتين ذلك مل أشك‬:‫ قال‬.‫حىت يتصل بالسماء‬
Iasws said: ‘Among what Iasws will show you therein from the master of the making, and traces
of the composition of the Composer, and connection of what is between its roots to its
branches, and the requirement of some of that to some until it connects with the sky’. He
said, ‘If youasws show me that, I would not doubt’.
،‫ وأن االصل متعلق بساق متصل بالغصون‬،‫ ألست تعلم أن االهليلجة نابتة يف االرض وأن عروقها مؤلفة إىل أصل‬:‫قلت‬
.‫ ويتصل مجيعه بظل يقيه حر الزمان وبرده ؟‬،‫ وملبس ذلك كله الورق‬،‫ والفروع منظومة باالكمام والورق‬،‫والغصون متصلة بالفروع‬
Iasws said: ‘Don’t you know that the her grows in the land and that its roots are combined to
an origin, and that the origin is attached with the trunk connected with the branches, and
the branches are connected with the twigs, and the twigs are synthesized with the sleeves
(pods) and the leaves, and all of that are clothed upon the leaf, and the entirety of it is
connected with a shade saving it from the heat of the time and its cold?’
‫ فأشهد أن خالقها واحد ال يشركه‬،‫ أما االهليلجة فقد تبني يل اتصال حلائها وما بني عروقها وبني ورقها ومنبتها من االرض‬:‫قال‬
.‫يف خلقها غريه التقان الصنع واتصال اخللق وايتالف التدبري وإحكام التقدير‬
He said, ‘As for the herb, so it has been clarified for me, connection of its bark and what is
between its leaves, and between its leaves and its growth from the ground, so I testify that
its Creator is One, there being no associate in Hisazwj creation apart from Himazwj of the
mastery of the Making and the connectivity of the creation and the arrangement of its
composition and the preciseness of the measurement’.
‫ متصال باالرض اليت خرجت منه‬،‫ حمتاجا بعضه إىل بعض‬،‫ إن أريتك التدبري مؤتلفا باحلكمة واالتقان معتدال بالصنعة‬:‫قلت‬
.‫ إذن ال أشك يف الوحدانية‬:‫االهليلجة يف احلاالت كلها أتقر خبالق ذلك ؟ قال‬
Iasws said: ‘If Iasws show you the arrangement of the composition being with the Wisdom and
the accuracy, moderate with the making, a part being needy to the other, connected with
the earth which the Al-Ahleylajat herb came out from, in all its states, will you accept there
being a Creator for that?’ He said, ‘Then there would be no doubt in the Oneness’.
‫ والرتاب متصل باحلر‬،‫ ألست تعلم أن االرض متصلة بإهليلجتك وإهليلجتك متصلة بالرتاب‬:‫ فافهم وافقه ما أصف لك‬:‫قلت‬
‫ واملطر متصل‬،‫ والسحاب متصل باملطر‬،‫ والريح متصلة بالسحاب‬،‫ واحلر والربد متصالن باهلواء واهلواء متصل بالريح‬،‫والربد‬
‫ والفلك متصل مبا بني السماء واالرض صنعة‬،‫ والشمس والقمر متصلتان بدوران الفلك‬،‫ واالزمنة متصلة بالشمس والقمر‬،‫باالزمة‬
،‫ وتدبري حمكم‬،‫ وتأليف متقن‬،‫ وحكمة بالغة‬،‫ظاهرة‬
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Iasws said: ‘Then understand and harmonise with what Iasws describe to you. Don’t you know
that the earth is connected with the herb, and the herb is connected with the soil, and the
soil is connected with the heat and the cold, and the heat and the cold are connected with
the air, and the air is connected with the wind, and the wind is connected with the cloud,
and the cloud is connected with the rain, and the rain is connected with the natural disaster,
and the natural disasters are connected with the sun and the moon, and the sun and the
moon are connected with the rotations of the orbit, and the orbit is connected with what is
between the sky and the earth, an apparent Making, and conclusive Wisdom, and precise
composition, and wise arrangement;
‫ ولو تأخر عن وقته هللك‬،‫ وال يتأخر واحد منهما عن وقته‬،‫ ال يقوم بعضه إال ببعض‬،‫متصل كل هذا ما بني السماء واالرض‬
‫مجيع من يف االرض من االنام والنباتات ؟‬
All this what is between the sky and the earth are connected. Part of it cannot stand except
with part, nor can one of the two be delayed from its time, and if it were delay from its time,
it would destroy the entirety of the ones in the earth from the animals and the vegetation?
،‫ بإتقان اخللق والتأليف مع إتقان الصنع‬،‫ والدالالت الواضحات اليت جيري معها أثر التدبري‬،‫ إن هذه هلي العالمات البينات‬:‫قال‬
.‫ الناس‬:‫ وما تركت ؟ قال‬:‫ قلت‬.‫لكين لست أدري لعل ما تركت غري متصل مبا ذكرت‬
He said, ‘These are the clear signs, and the clear evidences which flow together with the
impact of the arrangement by the precise creation and composition, along with accurate
making. But, I don’t know perhaps what youasws left out is not connected with what you asws
mentioned’. Iasws said: ‘And what is left out?’ He said, ‘The people’.
،‫ سخره هلا املدبر الذي أعلمتك أنه إن تأخر شئ مما عددت عليك هلكت اخلليقة‬،‫ ألست تعلم أن هذا كله متصل بالناس‬:‫قلت‬
.‫ وذهبت االهليلجة اليت تزعم أن فيها منافع الناس ؟‬،‫وباد مجيع ما يف احلديقة‬
Iasws said, ‘Don’t you know that all of this is connected with the people, the Manager having
Subdued it which Iasws taught you that if something from what I numbered upon you is
delayed upon you, the creation would be destroyed, and annihilate the entirety of what is in
the garden, and the herb Al-Ahleyjat which you claim that in it are benefits for the people?’
‫ حىت تشهد أن‬،‫ نعم ابني لك ذلك من قبل إهليلجتك‬:‫ ف هل تقدر أن تفسر يل هذا الباب على ما خلصت يل غريه ؟ قلت‬:‫قال‬
‫ وكيف ذلك ؟‬:‫ قال‬.‫ذلك كله مسخر لبين آدم‬
He said, ‘Are youasws able to explain for me this subject, upon what you asws summarised
others for me?’ Iasws said: ‘Yes, Iasws will explain that to you from the direction of the
Ahleylajat herb, until you testify that, all it has been Subdues for the children of Adam as’. He
said, ‘And how is that?’
‫ وخلق هلم شهبا وجنوما يهتدى هبا‬،‫ وأحرقتهم الشمس لدنوها‬،‫ ولوال ذلك اغتم خلقه لقرهبا‬،‫ خلق اهلل السماء سقفا مرفوعا‬:‫قلت‬
،‫ وجنوما يعرف هبا أصل احلساب‬،‫يف ظلمات الرب والبحر ملنافع الناس‬
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Iasws said: ‘Allahazwj Created the sky as a raised ceiling, and had it not been that, it would
distress Hisazwj creation due to its nearness, and the sun would burn them due to its
closeness. And Heazwj Created start for them to be guided by in the darkness of the land and
the sea for the benefit of the people, and the original calculation is understood by the stars.
‫ وال يقع‬،‫ مما ال يدرك علمها بالعقول فضال عن احلواس‬،‫ ووجود معلمها الذي علمها عباده‬،‫فيها الدالالت على إبطال احلواس‬
‫ يسبحان يف فلك يدور هبما‬،‫عليها االوهام وال يبلغها العقول إال به النه العزيز اجلبار الذي دبرها وجعل فيها سراجا وقمرا منريا‬
،‫ يطلعهما تارة ويؤفلهما اخرى‬،‫دائبني‬
Therein are evidences upon the invalidation of the senses, and the existence of a Teacher
who Taught Hisazwj servants, from what its knowledge could not be realised by the intellects
preferred upon the sensory perceptions, nor can the imaginations occur upon these, nor can
the intellects reach except by it, because Heazwj is the Mighty, the Compeller Who Arranged
it and Made lamps there and a radiant moon, swimming in orbits rotating continuously with
these two, seeing them at times and following them at other times.
‫ أصلها اختالف‬،‫ أزمنة خمتلفة االعمال‬،‫فبىن عليه االيام والشهور والسنني اليت هي من سبب الشتاء والصيف والربيع واخلريف‬
،‫الليل والنهار اللذين لو كان واحد منهما سرمدا على العباد ملا قامت هلم معايش أبدا‬
Thus, the days and the months and the years were built upon it, which it is from a cause of
the winter, and the summer, and the spring, and the autumn, different seasons of the work,
its origin being the interchange of the night and the day, those, if one of them were to be
continuous upon the servant, the life would not stand for them, ever.
‫ وأهبط فيهما احلر والربد متبائنني لو دام واحد منهما بغري صاحبه‬،‫فجعل مدبر هذه االشياء وخالقها النهار مبصرا والليل سكنا‬
،‫ وهللكت اخلليقة الن ذلك متصل بالريح املصرفة يف اجلهات االربع‬،‫ما نبتت شجرة وال طلعت مثرة‬
So, the Manage Made these things, and Created the day as visible, and the night as tranquil,
and among these two, Heazwj Sent down the heat and the cold following each other. If one of
the two was continuous without its counterpart, neither would a tree grow nor would a fruit
emerge, and the creation would be destroyed, because that is connected with the winds
dispersing in the four directions.
‫ ويبوسة تنشف‬،‫ ورطوبة ترطب طبائعهم‬،‫ وحارة تلقح أجسادهم وتدفع االذى عن أبداهنم ومعايشهم‬،‫باردة تربد أنفاسهم‬
‫رطوباهتم وهبا يأتلف املفرتق وهبا يتفرق الغمام املطبق حىت ينبسط يف السماء كيف يشاء مدبره‬
The cold cooling their breaths, and the heat inoculates their bodies and repels the harm
from their bodies and their lives; and the wetness moisturising their nature, and dryness
drying up their wetness, and by it the separate (clouds) gather, and by it the layered clouds
separate until they spread out in the sky however its Manager so Desires.
‫ ولو احتبس عن أزمنته‬،‫ وأرزاق مقسومة وآجال مكتوبة‬،‫فيجعله كسفا فرتى الودق خيرج من خالله بقدر معلوم ملعاش مفهوم‬
،‫ووقته هلكت اخلليقة ويبست احلديقة‬
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So, Heazwj Made is as fragments, and you see the drizzle coming out from its midst in a
known measure to an understandable life, and Distributed sustenance, and Decreed terms.
And if it is withheld from its season and its time, the creation would be destroyed and the
garden would dry up.
‫ وجعل اجلبال هلا‬،‫ وحبسها أن تزول هبم‬،‫ وجعلها فرشا ومهادا‬،‫فأنزل اهلل املطر يف أيامه ووقته إىل االرض اليت خلقها لبين آدم‬
‫ وال يصلحون إال عليها مع البحار اليت‬،‫ وجعل فيها ينابيع جتري يف االرض مبا تنبت فيها ال تقوم احلديقة واخلليقة إال هبا‬،‫أوتادا‬
،‫يركبوهنا‬
Allahazwj Sends down the rain to the earth during its days and its time which He azwj Created
for the children of Adamas, and Made it (earth) as a bed and a cradle, and Withheld it from
declining with them, and Made the mountain as pegs for it, and Made springs therein
flowing in the ground with whatever grows in it. The garden and the creatures cannot stand
except by it, nor are they correct except upon it, along with the ocean, which they are riding
to.
‫ فعلم أن إله الرب والبحر والسماء واالرض وما بينهما واحد حي قيوم‬،‫ويستخرجون منها حلية يلبسوهنا وحلما طريا وغريه يأكلونه‬
.‫ وأنه لو كان غريه الختلفت االشياء‬،‫مدبر حكيم‬
And they are extracting ornaments from these and are wearing it, and fresh meat and other
such they are eating. Therefore, know that the God of the land, and the sea, and the sky,
and the earth, and whatever is between these, is One, Living, Eternal, Wise Arranger; and
had there been someone else the things would have clashed.
،‫ بتدبري مؤلف مبني‬،‫ وفاكهة وأبا‬،‫ وحدائق غلبا‬،‫ وزيتونا وخنال‬،‫وكذلك السماء نظري االرض اليت أخرج اهلل منها حبا وعنبا وقضبا‬
‫ وتعيش هبا أنعامهم اليت جعل اهلل يف أصوافها وأوبارها وأشعارها‬،‫ ومعاشا يقوم به أجسادهم‬،‫بتصوير الزهرة والثمرة حياة لبين آدم‬
،‫ وصالحا ال يقومون إال عليه‬،‫ واالنتفاع هبا والبالغ على ظهورها معاشا هلم ال حييون إال به‬،‫أثاثا ومتاعا إىل حني‬
And, similar to that, the sky is a match of the earth from which Allah azwj Brings forth the
grains, and the grapes, and reeds, and the olives, and palm trees, and overwhelmed
gardens, and fruits, and grass by an arrangement clearly synthesised, by a formulation of
the blossom and the fruits, being life for the children of Adam as, and a life their bodies can
be standing with, and their livestock can live by, which Allah azwj Made furnishings to be in
their wool, and their fur, and their hair, and a provision up to a time, and the benefitting
with these and reaching (distances) upon their backs being a livelihood for them, not living
except by it, and the goodness, they are not standing except upon it.
،‫ واآلخر مأكول‬،‫ أحدمها آكل‬،‫ وشئ ينبت‬،‫ شئ يولد‬:‫وكذلك ما جهلت من االشياء فال جتهل أن مجيع ما يف االرض شيئان‬
‫ وجماري العروق‬،‫ واملعدة لتطحن املأكول‬،‫ومما يدلك عقلك أنه خالقهم ما ترى من خلق االنسان وهتيئة جسده لشهوة الطعام‬
.‫ ولو كان خالق املأكول غريه ملا خلق االجساد مشتهية للمأكول وليس له قدرة عليه‬،‫ وهيأ هلا االمعاء‬،‫لصفوة الطعام‬
And similar to that, whatever you are ignorant of from the things, you are not ignorant of
the fact that the entirety of what is in the earth are two (types of) things – A thing born, and
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a thing grown, one of them eats and the other one is eaten. And, from what your intellect
points you is Heazwj is their Creator. What you see from the creation of the human being and
the preparedness of his body for desiring the food, and the stomach to grind the meals, and
the flowing of the veins to clean the food, and prepared the intestines for it. And if the
creator of the eaten (foods) was someone else, Heazwj would not have Created the bodies
desirous of the eaten (foods), and there isn’t any power for him upon it’.
‫ غري‬،‫ قد آمنت وصدقت أن اخلالق واحد سبحانه وحبمده‬،‫ لقد وصفت صفة أعلم أهنا من مدبر حكيم لطيف قدير عليم‬:‫قال‬
،‫أين أشك يف هذه السمائم القاتلة أن يكون هو الذي خلقها الهنا ضارة غري نافعة‬
He said, ‘Youasws have described an attribute, I know it is from a Wise Arranger, Subtle, Able
upon them. I have believed and ratified that the Creator is One, Glorious is He azwj, and with
Hisazwj Praise, apart from that I doubt in these killer poisons, that it would happen to be
Himazwj Who Created these, because they are harmful, without a benefit’.
‫ سابصرك من‬:‫ قلت‬.‫ نعم الن اخللق عبيده ومل يكن ليخلق ما يضرهم‬:‫ أليس قد صار عندك أهنا من غري خلق اهلل ؟ قال‬:‫قلت‬
.‫ هات‬:‫ قال‬،‫هذا شيئا تعرفه وال انبئك إال من قبل إهليلجتك هذه وعلمك بالطب‬
Iasws said: ‘Hasn’t it come with you that it is from other than a creation of Allah azwj?’ He said,
‘Yes, because the Creator of Hisazwj servants would not happen to be a creator of what
harms them’. Iasws said: ‘Iasws shall make you see from this, a thing you would recognise, and
Iasws will not inform you except from the direction of this Ahleylajat herb, and your
knowledge of the medicine’. He said, ‘Give’.
‫ أليس هذا الطعام‬:‫ قلت‬.‫ هذه االطعمة‬:‫ ما هو ؟ قال‬:‫ قلت‬.‫ نعم‬:‫ هل تعرف شي ئا من النبت ليس فيه مضرة للخلق ؟ قال‬:‫قلت‬
‫ وغري ذلك من االوجاع ؟‬،‫ ويهيج أوجاعهم حىت يكون منها اجلذام والربص والسالل واملاء االصفر‬،‫الذي وصفت يغري ألواهنم‬
‫ هو كذلك ؟‬:‫قال‬
Iasws said: ‘Do you know of anything from the vegetation, there isn’t any harm for the
people?’ He said, ‘Yes’. Iasws said: ‘What is it?’ He said, ‘This food’. Iasws said: ‘Isn’t this the
food which you described as being with other types, and irritates their pains to the extent
that there happens from it, the leprosy, and the vitiligo, and the tuberculosis, and the yellow
water, and other than that from the pains?’ He said, ‘And is it like that?’
‫ أليس‬:‫ قلت‬.‫ نعم‬:‫ هل تعرف شيئا من النبت ليس فيه منفعة ؟ قال‬:‫ قلت‬.‫ أجل‬:‫ قال‬.‫ أما هذا الباب فقد انكسر عليه‬:‫قلت‬
‫ ويدفع الداء ويذهب السقم مما أنت أعلم به‬،‫يدخل يف االدوية اليت يدفع هبا االوجاع من اجلذام والربص والسالل وغري ذلك‬
.‫ إنه كذلك‬:‫لطول معاجلتك قال‬
Iasws said: ‘But, this subject has been broken upon it’. He said, ‘Yes’. I asws said: ‘Do you know
anything from the vegetation, there isn’t any benefit in it?’ He said, ‘Yes’. I asws said: ‘Isn’t it
(poison) included in the medicines by which you repel the pains, from the leprosy, and the
vitiligo, and the tuberculosis, and other than that, and repel the diseases, and drive away
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the illnesses from what you are more knowing with due to the prolonged treatment of
yours’. He said, ‘It is like that’.
‫ نعم هو رأسها وأول ما يفرغ إليه عند هنش‬:‫ فأخربين أي االدوية عندكم أعظم يف السمائم القاتلة ؟ أليس الرتياق ؟ قال‬:‫قلت‬
‫ أليس تعلم أنه البد لالدوية املرتفعة واالدوية احملرقة يف أخالط الرتياق إال أن تطبخ‬:‫ قلت‬.‫احليات ولسع اهلوام وشرب السمائم‬
‫باالفاعي القاتلة ؟‬
Iasws said: ‘Tell measws, which of the medications is the greatest with you regarding the killer
poisons? Isn’t it the antidote Al-Taryaq?’ He said, ‘Yes, it is its head, and the first of what
would be applied to it at the bite of the snake, and the sting of the vermin, and the drinking
of the poison’. Iasws said: ‘Don’t you know that it is a must for the high medications, and the
inflammatory medicines in in mixing the antidote, except that it be made with the killer
snakes?’
‫ فأنا أشهد أن ال‬،‫ ولقد انكسر علي هذا الباب‬،‫ نعم هو كذلك وال يكون الرتياق املنتفع به الدافع للسمائم القاتلة إال بذلك‬:‫قال‬
‫ وبارئ‬،‫ وغارسها ومنبتها‬،‫ ومجيع النبت واالشجار‬،‫ وأنه خالق السمائم القاتلة واهلوام العادية‬،‫إله إال اهلل وحده ال شريك له‬
،‫ ومسخر السحاب‬،‫ وسائق الرياح‬،‫االجساد‬
He said, ‘Yes, it is like that, and the antidote cannot happen to be benefitted with, the
repeller of the killer poisons, except with that, and you asws have broken this subject upon
me. I testify that there is no god except Allahazwj Alone, there being no associates for Himazwj,
and Heazwj is the Creator of the killer poisons and the regular vermins, and the entirety and
the trees, and its Planter and its Gower, and Fashioner of the bodies, and Usherer of the
winds, and Subduer of the clouds.
،‫ ومستقر االداء وما يصلحها من الدواء‬،‫وأنه خالق االدواء اليت هتيج باالنسان كالسمائم القاتلة اليت جتري يف أعضائه وعظامه‬
‫ وأنه عارف مبا يصلحه من احلر‬،‫العارف بالروح وجمرى الدم و أقسامه يف العروق واتصاله بالعصب واالعضاء والعصب واجلسد‬
،‫ عامل بكل عضو مبا فيه‬،‫والربد‬
And Heazwj is the Creator of the medicines which agitate the human being like the killer
poisons which flow in his body parts and his bones, and the diseases and what would
correct it from the medicine. The Know of the souls and flowing of the blood and its
distribution in the beings and its connection with the nerves and the body parts, and the
nerves and the body. And Heazwj Knows of what is correct from the heat and the cold, a
Knower of every organ inside him.
‫ وأن التدبري واحد مل‬،‫ والدال على حنوسها وسعودها وما يكون من املواليد‬،‫وأنه هو الذي وضع هذه النجوم وحساهبا والعامل هبا‬
‫ هو االول واآلخر وهو اللطيف اخلبري وأشباه ذلك ؟‬،‫ فبني يل كيف قلت‬،‫خيتلف متصل فيما بني السماء واالرض وما فيها‬
And Heazwj is the Oneazwj Who Placed these stars and their calculations and the Know of
these, and the Pointer upon its inauspiciousness and its fortunes, and what is to happen
from the births; and that the Arrangement is one, and does not differ in connection
regarding what is between the sky and the earth and whatever is in it. Explain to me how I
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should say, Heazwj, is the First, and the Last, and Heazwj is the Subtle, the Informed, and the
likes of that?’
‫ خلق اخللق واالشياء ال من شئ وال كيف بال عالج وال معاناة وال‬،‫ ليس له مثل‬،‫ وهو اآلخر بال هناية‬،‫ هو االول بال كيف‬:‫قلت‬
‫ ال يدرك‬،‫ وإمنا الكيف بكيفية املخلوق النه االول ال بدء له وال شبه وال مثل وال ضد وال ند‬،‫ كما أنه ال كيف له‬،‫فكر وال كيف‬
.‫ وال يعرف إال خبلقه تبارك وتعاىل‬،‫ببصر وال حيس بلمس‬
Iasws said: ‘Heazwj is the First without ‘how’, and Heazwj is the Last without an end point. There
isn’t an example for Himazwj. Heazwj Created the things, not from anything, nor how without a
treatment or suffering, nor a thought, nor a how, just as there is no ‘how’ for Him azwj. But
rather, the how is with the qualitative state of the creature because He azwj the First, there
being no escape for it, nor a resemblance, nor an example, nor an opposite, nor an
adversary. Heazwj cannot be realised by sight, nor felt by a touch, nor recognised except
through Hisazwj creation, Blessed, and Exalted’.
.‫ فصف يل قوته‬:‫قال‬
He said, ‘Describe Hisazwj Strength to me’.
‫ إمنا مسي ربنا جل جالله قويا للخلق العظيم القوي الذي خلق مثل االرض وما عليها من جباهلا وحبارها ورماهلا وأشجارها‬:‫قلت‬
‫ والشمس والقمر‬،‫ وتصريف الرياح والسحاب املسخر املثقل باملاء الكثري‬،‫وما عليها من اخللق املتحرك من االنس ومن احليوان‬
،‫وعظمهما وعظم نورمها الذي ال تدركه االبصار بلوغا وال منتها‬
Iasws said: ‘But rather our Lordazwj, Majestic is Hisazwj Majesty, has been Named as ‘The
Strong’, due to the strong magnificent creation which Heazwj Created, like the earth and
what is upon it from its mountains, and its oceans, and its deserts, and its trees, and what is
upon it from the moving creatures from the human beings and from the animals, and the
dispersal of the winds, and the subservient clouds weighed down by the abundant water,
and the sun, and the moon, and greater than these two and creating than their luminosities
which neither can the eyes see its reach nor its end point;
‫ وما دوهنا من االرض‬،‫ وعظم اخللق العظيم والسماء املسقفة فوقنا راكدة يف اهلواء‬،‫ وغلظ السماء‬،‫ ودوران الفلك‬،‫والنجوم احلارية‬
‫ ورمبا خسف‬،‫ والناحية االخرى ثابتة‬،‫ غري أنه رمبا حرك فيها ناحية‬،‫ وهي راكدة ال تتحرك‬،‫ وما عليها من اخللق الثقيل‬،‫املبسوطة‬
،‫منها ناحية والناحية االخرى قائمة‬
And the hot stars, and rotations of the orbit, and the thick sky, and greatness of the great
creation, and the sky roofed above us stagnant in the air, and what is below it from the
spread-out earth, and what is upon it from the heavy creatures, and it is still, not moving,
apart from that sometimes an area in it would move, and the other area would be firs, and
sometimes an area from it would submerge, and another area would be standing.
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‫ ولو كانت قوته تشبه قوة اخللق لوقع عليه‬،‫ فلهذا مسي قويا ال لقوة البطش املعروفة من اخللق‬،‫يرينا قدرته ويدلنا بفعله على معرفته‬
،‫ وما مل يكن تاما كان عاجزا ضعيفا‬،‫ وما احتمل الزيادة كان ناقصا وما كان ناقصا مل يكن تاما‬،‫ وكان حمتمال للزيادة‬،‫التشبيه‬
Heazwj Shows us Hisazwj Power and Points us by Hisazwj Deed upon recognising Himazwj. Thus,
for this, Heazwj is Named as ‘Strong’ due to the strength of the force, well known from the
creatures. And if Hisazwj Strength had resembled the strength of the creatures, the
resemblance would occur upon Himazwj, and Heazwj would be enduring for the increase, and
whatever endured for the increase, would be deficient, and whatever was deficient, cannot
happen to be complete, and what cannot happen to be complete would be frustrated,
weak.
‫ وال يشبه هبذه االمساء اهلل تبارك‬،‫ العظيم والكبري‬،‫ وكذلك قولنا‬،‫ إنه قوي للخلق القوي‬:‫ وإمنا قلنا‬،‫واهلل عزوجل ال يشبه بشئ‬
.‫وتعاىل‬
And Allahazwj Mighty and Majestic cannot be resembled with anything, and rather weasws say:
‘Heazwj is Strong due to the creating the strong’, and similar to that is our asws word: ‘The
Magnificent, the Great, and he cannot be resembled with these Names of Allah azwj Blessed
and Exalted’.
‫ مسيع بصري عامل ؟‬:‫ أفرايت قوله‬:‫قال‬
He said, ‘What is yourasws view of Hisazwj Words: “Hearing, Seeing, Knowing”?’
‫ أو دقيق أو‬،‫ إمنا يسمى تبارك وتعاىل هبذه االمساء النه ال خيفى عليه شئ مما ال تدركه االبصار من شخص صغري أو كبري‬:‫قلت‬
،‫ وال نصفه بصريا بلحظ عني كاملخلوق‬،‫جليل‬
Iasws said: ‘But rather, the Blessed and Exalted has been Named with these Names because
Heazwj is such, nothing is hidden from Himazwj, from what the sights cannot realise, from a
small person or bid, or thin, or majestic; and weasws do not described Himazwj as Seeing by an
eye like the creatures do.
‫ وال أدىن من ذلك وال أكثر إال هو‬،‫ وال مخسة إال هو سادسهم‬،‫وإمنا مسي مسيعا النه ما يكون من جنوى ثالثة إال هو رابعهم‬
‫ وخفقان الطري يف اهلواء‬،‫ ودبيب النمل على الصفا‬،‫ يسمع النجوى‬،‫معهم أينما كانوا‬
And rather, Heazwj is Named as ‘Hearing’ because there does not happen a secret counsel of
three, except Heazwj is the fourth of them, nor five except Heazwj is their sixth, nor lower than
that nor more, except Heazwj is with them wherever they may be, hearing the private
conversations, and the footsteps of the an upon a rock, and the bird beating its wings in the
air.
‫ وما صغر وما‬،‫ ماجل من ذلك وما دق‬،‫ال ختفى عليه خافية وال شئ مما أدركته االمساع واالبصار وما ال تدركه االمساع واالبصار‬
،‫ ومل نقل مسيعا بصريا كالسمع املعقول من اخللق‬،‫كرب‬
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A hidden thing in not hidden from Himazwj, nor anything from what is realised by the hearing
and the sight, and what the hearing and the sight do not realise, whatever is majestic from
that and whatever is thing, and what is small and what is large. And weasws do not say,
‘Hearing, Seeing’, like the hearing as being understood from the creatures.
‫ علم ما يكون وما ال‬،‫ ال ختفى عليه خافية يف االرض وال يف السماء‬،‫وكذلك إمنا مسي عليما النه ال جيهل شيئا من االشياء‬
،‫ وما لو كان كيف يكون‬،‫يكون‬
And similar to that, but rather Heazwj is Named as ‘Knower’ because Heazwj is not ignorant of
anything from the things. A hidden matter is not hidden from Him azwj, neither in the earth
nor in the sky. Heazwj Knows what will be happening and what will not be happening, and
what, if it did come into existence, how would it happen to be.
،‫ فعز من جل عن الصفات‬،‫ عليم‬:‫ فهذا ما أراد من قوله‬،‫ كما أن للخلق غريزة يعلمون هبا‬،‫ومل نصف عليما مبعىن غريزة يعلم هبا‬
‫ ولوال ذلك ما فصل بينه وبني خلقه فسبحانه وتقدست أمساؤه‬،‫ومن نزه نفسه عن أفعال خلقه فهذا هو املعىن‬
And weasws do not describe ‘Knower’ with a meaning of instinct He azwj Knows with, just as
there is an instinct for the creatures they are knowing by. So, this is what is meant from
Hisazwj Word, ‘Knower’. Mighty is the Oneazwj more Majestic than the attributes, and Oneazwj
Who is far above from the deeds of Hisazwj creatures. Thus this, it is the meaning, and had it
not been that, there would have been no distance between Him azwj and Hisazwj creature.
Glorious is Heazwj, and Holy are Hisazwj Names’.
‫ فأخربين لعلي احكمه‬،‫ إن هذا لكما تقول ولقد علمت أمنا غرضي أن أسأل عن رد اجلواب فيه عند مصرف يسنح عين‬:‫قال‬
.‫ مع ما فيه الهل املوافقة من االزدياد‬،‫ أو الطالب املرتاد‬،‫ أو السائل املرتاب‬،‫فيكون احلجة قد انشرحت للمتعنت املخالف‬
.‫ ولكن قد رجوت أن تشرح يل ذلك بوصفك‬،‫ وقد عرفت أنه للفعل‬،‫ لطيف‬:‫فأخربين عن قوله‬
He said, ‘This is as youasws are saying, and I have learned that my purpose is that I ask about
the responding answer with regards to it, as its occurrence in my mind from me. Tell me,
perhaps I take Himazwj as a Judge, and the argument has happened to have been expounded
for the intransigent (stubborn) adversary, or the suspicious questioner, or the habitual
seeker, along with what is in it for the compatible people from the abundance. Tell me
about Hisazwj Word: ‘Subtle’, and I have understood that it is for the deed, but I request that
youasws will expound that for me with yourasws description’.
‫ ومما هو أصغر منهما ال يكاد تدركه‬،‫ ولعلمه بالشئ اللطيف مما خلق من البعوض والذرة‬،‫ إمنا مسيناه لطيفا للخلق اللطيف‬:‫قلت‬
‫ وال احلديث املولود من‬،‫ ال يعرف من ذلك لصغره الذكر من االنثى‬،‫ لصغر خلقه من عينه ومسعه و صورته‬،‫االبصار والعقول‬
،‫القدمي الوالد‬
Iasws said: ‘But rather, weasws Name Himazwj as ‘Subtle’ for the subtle creation, and due to
Hisazwj Knowledge with the subtle thing from what Heazwj Created, from the mosquito and
the small ant, and from what is small than them, which almost the sights and the intellects
cannot realise, due to the smallness of its creation, from its eyes, and its hearing, and its
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face, nor can the male and the female be known from that due to its smallness, nor the
event of the birth from the ancient parent.
‫ ومعرفة‬،‫ واحلدب على نسله من ولده‬،‫فلما رأينا لطف ذلك يف صغره وموضع العقل فيه والشهوة للفساد واهلرب من املوت‬
‫ ويفهم بعضهم بعضا من‬،‫ وما هو معنا يف منزلنا‬،‫ واملفاوز والقفار‬،‫ وأعنان السماء‬،‫ وما كان منها يف جلج البحار‬،‫بعضها بعضا‬
‫كما مسيناه قويا‬،‫ علمنا أن خالقها لطيف وأنه لطيف خبلق اللطيف‬،‫ ونقلها الطعام إليها واملاء‬،‫ وما يفهم من أوالدها‬،‫منطقهم‬
.‫خبلق القوي‬
So, when we see that subtleness in its smallness, and the desire for the spoiling, and the
fleeing from the death, and the activity upon its offspring from its children, and their
recognising each other, and what was from it in the fear of the oceans, and the areas of the
sky, and the prairies and the wilderness, and what is with us in our houses, and their
understanding each other from their talking, and what it understands from its children, and
its transferring the food and the water to it, weasws know that its Creator is Subtle, and Heazwj
is Subtle by the subtleness of the creation, just as weasws Name Himazwj as Strong by the
strong creation’.
‫ فكيف جاز للخلق أن يتسموا بأمساء اهلل تعاىل ؟‬،‫ إن الذي جئت به لواضح‬:‫قال‬
He said, ‘That which youasws have come with, is clear. But, how is it allowed for the people
that they be names with the Names of Allahazwj the Exalted?’
:‫ ويقول هلل‬،‫ واحد‬:‫ وقد قال القائل من الناس للواحد‬،‫ إن اهلل جل ثناؤه وتقدست أمساؤه أباح للناس االمساء ووهبها هلم‬:‫قلت‬
‫ وما‬،‫ مسيع بصري واهلل مسيع بصري‬:‫ ويقول‬،‫ رازق واهلل رازق‬:‫ ويقول‬،‫ صانع واهلل صانع‬:‫ ويقول‬،‫ قوي واهلل تعاىل قوي‬:‫ ويقول‬،‫واحد‬
،‫أشبه ذلك‬
Iasws said: ‘Allahazwj, Majestic is Hisazwj Extollation, and Holy are Hisazwj Names, Allowed the
names for the people and Gifted it to them; and the speaker from the people says for the
one, ‘One’, and he is saying for Allahazwj, ‘One’, and he is saying, ‘Strong, and Allahazwj the
Exalted is Strong’, and he is saying, ‘maker’, and Allahazwj is a Maker, and he is saying,
‘Sustainer, and Allahazwj is a Sustainer, and he is saying, ‘Seeing, and Allahazwj is Hearing,
Seeing’, and what resembles that.
،‫ واهلل واحد وهو له اسم وال شئ له شبيه وليس املعىن واحدا‬،‫ واحد فهذا له اسم وله شبيه‬:‫فمن قال لالنسان‬
So, the one who says for the human being, ‘One’, then this is a name for him, and for him
there is a resemblance, and Allahazwj is One, and it is a Name for Himazwj and there is nothing
resembling to Himazwj, and the meaning isn’t one.
‫وأما االمساء فهي داللتنا على املسمى النا قد نرى االنسان واحدا وإمنا خنرب واحدا إذا كان مفردا فعلم أن االنسان يف نفسه ليس‬
‫ وسواده غري‬،‫ وشعره غري ظفره‬،‫ وعظمه غري عصبه‬،‫ وحلمه غري دمه‬،‫بواحد يف املعىن الن أعضاءه خمتلفة وأجزاءه ليست سواءا‬
،‫بياضه‬
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And, as for the names, so these point us upon the named, because we have seen the human
being as one, and rather we are informed of one when he was an individual. Know, that the
human being in himself isn’t with oneness in the meaning, because his body parts are
different, and his parts aren’t same, and his flesh is other than his blood, and his bone is
other than his nerve, and his hair is other than his nail, and his blackness is other than his
whiteness.
‫ فإذا قيل هلل فهو الواحد الذي ال واحد غريه‬،‫ وليس بواحد يف االسم واملعىن واخللق‬،‫وكذلك سائر اخللق واالنسان واحد يف االسم‬
.‫ وهو تبارك وتعاىل مسيع وبصري وقوي وعزيز وحكيم وعليم فتعاىل اهلل أحسن اخلالقني‬،‫النه ال اختالف فيه‬
And similar to that are the rest of the creatures, and the human being is one in the name,
and he isn’t with oneness in the name and the meaning and the creation. Thus, when it is
said to Allahazwj, so Heazwj is the One, there being no one apart from Himazwj, because there is
no difference in Himazwj, and Heazwj is Blessed and Exalted, Hearing and Seeing, and Strong
and Mighty, and Wise and Knowing. Exalted is Allahazwj, best of the creators’.
.‫ وعن رضاه وحمبته وغضبه وسخطه‬،‫ رؤوف رحيم‬:‫ فأخربين عن قوله‬:‫قال‬
He said, ‘Tell me about Hisazwj Words, ‘Kind, Merciful’, and about Hisazwj Pleasure, and Hisazwj
Wrath, and Hisazwj Indignation’.
‫ أحدمها حيدث يف‬:‫ والرمحة من العباد شيئان‬،‫ وإن رمحة اهلل ثوابه خللقه‬،‫ إن الرمحة وما حيدث لنا منها شفقة ومنها جود‬:‫قلت‬
‫ واآلخر ما حيدث منا من بعد الرأفة واللطف على املرحوم‬،‫القلب الرأفة والرقة ملا يرى باملرحوم من الضر واحلاجة وضروب البالء‬
،‫والرمحة منا ما نزل به‬
Iasws said: ‘The Mercy and what occurs for us from it, is compassion, and from it is
benevolence, and that the Mercy of Allahazwj is Hisazwj Rewarding Hisazwj creatures. And the
mercy from the servants are two things – one of them occurs in the heart, is the compassion
and the tenderness when he sees the deprived as being with the harm, and the need, and a
variety of the afflictions; and the other is what occurs from us from after the compassion,
and kindness upon the deprived, and the mercy from is what descends with it.
‫ وإمنا يضاف إىل اهلل عزوجل من‬،‫ انظر إىل رمحة فالن وإمنا يريد الفعل الذي حدث عن الرقة اليت يف قلب فالن‬:‫وقد يقول القائل‬
‫ وأما املعىن الذي هو يف القلب فهو منفي عن اهلل كما وصف عن نفسه فهو رحيم ال رمحة‬،‫فعل ما حدث عنا من هذه االشياء‬
،‫رقة‬
And the speaker has said, ‘look at the mercy of so and so’. But rather, he is intending the
deed which occurred from the compassion which is in the heart of so and so. And rather, it
is additional to Allahazwj Mighty and Majestic from a deed what occurs from us regarding
these things. And as for the meaning which it in the heart, so it is disallowed about Allah azwj,
just as Heazwj Described about Himself. Heazwj is Merciful, not mercy and tenderness.
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‫ مث جنيئ من بعد ذلك بالعقوبات فسمي‬،‫وأما الغضب فهو منا إذا غضبنا تغريت طبائعنا وترتعد أحيانا مفاصلنا و حالت ألواننا‬
‫ وأما املعىن الذي هو يف القلب فهو منفي عن اهلل جل‬،‫ أحدمها يف القلب‬:‫ والغضب شيئان‬،‫ فهذا كالم الناس املعروف‬،‫غضبا‬
.‫ وكذلك رضاه وسخطه ورمحته على هذه الصفة عزوجل ال شبيه له وال مثل يل شئ من االشياء‬،‫جالله‬
As for the Wrath, so it is from us when we are angered, our nature changes and sometimes
our joints trembled, and our colour changes, then we come, from after that, with the
punishment. It is named anger. This is a well-known speech of the people. And the anger is
two things – one of them is in the heart, and as for the meaning of that which is in the heart,
it is not allowed about Allahazwj, Majestic is Hisazwj Majesty. And like that is Hisazwj Pleasure,
and Hisazwj Indignation, and Hisazwj Mercy, being upon these attributes. The Mighty and
Majestic, there is no resemblance for Himazwj, nor an example, nor do Iasws have anything
from the things’.
‫ وأما من اهلل عزوجل فاالرادة للفعل‬،‫ إن االرادة من العباد الضمري وما يبدو بعد ذلك من الفعل‬:‫ قلت‬.‫ فأخربين عن إرادته‬:‫قال‬
.‫ كن فيكون بال تعب وال كيف‬:‫إحداثه إمنا يقول له‬
He said, ‘Tell me about Hisazwj Will’. Iasws said: ‘The intention from the servants is the
conscience, and what commences after that from the deed. And, as from Allah azwj Mighty
and Majestic, so the Will is the deed, its occurrence. But rather, He azwj is Saying to it: “Be!”,
and it comes into being, without any tiredness nor ‘how’’.
‫ وعصمنا من أن نشبهه بشئ من‬،‫ الذي هدانا من الضالل‬،‫ واحلمد هلل رب العاملني‬،‫ قد بلغت حسبك فهذه كافية ملن عقل‬:‫قال‬
‫ وتكرب عن الشركاء واالنداد‬،‫ جل عن االشباه واالضداد‬،‫ وأن نشك يف عظمته وقدرته ولطيف صنعه وجربوته‬،‫خلقه‬
He said, ‘Youasws have reached yourasws conclusion, and this is sufficient for one who uses
intellect. And the Praise is for Allahazwj, Lordazwj of the world, Who Guided us from the
straying, and Protected us from us resembling him with anything from His azwj creation, and
from doubting in Hisazwj Magnificence, and Hisazwj Power, and the subtleness of Hisazwj
Making and Hisazwj Mightiness, Majestic from Hisazwj resemblances and the adversaries, and
Greater from the associates and the rivals’’.74
74
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* )‫) * * (التوحيد ونفى الشريك ومعنى الواحد واالحد والصمد) * * (وتفسير سورة التوحيد‬6 ‫* (باب‬
CHAPTER 6 – THE TAWHEED (ONENESS), AND NEGATION OF

THE ASSOCIATE, AND MEANING OF ‘THE ONE’, AND ‘THE
FIRST’, AND ‘THE SAMAD’, AND INTERPRETATION OF SURAH
AL TAWHEED
" 163 ‫ وإهلكم إله واحد ال إله إال هو الرمحن الرحيم‬:‫ البقرة‬،‫االيات‬
The Verses – (Surah) Al-Baqarah: And your God is one God! There is no god except Him; He
is the Beneficent, the Merciful [2:163]
" 165 ‫ ومن الناس من يتخذ من دون اهلل أندادا حيبوهنم كحب اهلل والذين آمنوا أشد حبا هلل‬:" ‫وقال تعاىل‬
And the Exalted Said: And from the people there are ones who take rivals besides Allah.
They are loving them like the love for Allah; and those who are believing are more intense
in love for Allah [2:165]
" 255 ‫ اهلل ال إله إال هو احلي القيوم‬:" ‫وقال سبحانه‬
And the Glorious Said: Allah, there is no god except He, the Living, the Eternal; [2:255]
284 ‫ هلل ما يف السموات وما يف االرض‬:" ‫وقال تعاىل‬
And the Exalted Said: For Allah is whatever is in the skies and whatever is in the earth
[2:284]
" 62 ‫ وما من إله إال اهلل‬:‫آل عمران‬
(Surah) Aal-e-Imran - and there is none from a god except Allah [3:62]
‫ قل يا أهل الكتاب تعالوا إىل كلمة سواء بيننا وبينكم أال نعبد إال اهلل وال نشرك به شيئا وال يتخذ بعضنا بعضا‬:" ‫وقال تعاىل‬
65 ‫أربابا من دون اهلل فإن تولوا فقولوا اشهدوا بأنا مسلمون‬
And the Exalted Said: Say: ‘O People of the Book! Come to an equitable word between us
and you that we shall not worship any except Allah and (that) we shall not associate
anything with Him, and (that) some of us shall not take others as lords besides Allah’; but
if they turn back, then say: ‘Bear witness that we are the submitting ones (Muslims)’ [3:64]
" 48 ‫ إن اهلل ال يغفر أن يشرك به ويغفر ما دون ذلك ملن يشاء ومن يشرك باهلل فقد افرتى إمثا عظيما‬:‫النساء‬
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(Surah) Al Nisaa - Allah does not Forgive if He is associated with, and He Forgives whatever
is besides that to the one He so Desires to; and the one who associates with Allah, so he
has fabricated a grievous sin [4:48]
" 117 ‫ ومن يشرك باهلل فقد ضل ضالال بعيدا * إن يدعون من دونه إال إناثا وإن يدعون إال شيطانا مريدا‬:" ‫وقال تعاىل‬
And the Exalted Said: They are not calling to the one besides Him except for females
(deities), and that they are not calling to anyone except a rebellious Satan [4:117]
132 ‫ وهلل ما يف السموات وما يف االرض وكفى باهلل وكيال‬:" ‫وقال‬
And Said: And for Allah is whatever is in the skies and whatever is in the earth, and Suffice
with Allah as a Protector [4:132]
‫ قل أرأيتكم إن أتيكم عذاب اهلل أو أتيكم الساعة أغري اهلل تدعون إن كنتم صادقني * بل إياه تدعون فيكشف ما تدعون‬:‫انعام‬
" 41 ،40 ‫إليه إن شاء وتنسون ما تشركون‬
(Surah) Anaam - Say: ‘What is your view if Punishment of Allah comes to you or the Hour
comes to you, is it other than Allah you would be calling to if you were truthful?’ [6:40]
But, it is Him you would be calling (upon), so He would Remove whatever you are calling
to Him for if He so Desires to, and you would be forgetting what you were associating
[6:41]
56 ‫ قل إين هنيت أن أعبد الذين تدعون من دون اهلل‬:" ‫وقال تعاىل‬
And the Exalted Said: Say: ‘I am Forbidden to worship those who are being called upon
from besides Allah’. [6:56]
73 ،65 ،59 " ‫ مالكم من إله غريه " يف مواضع‬:‫االعراف‬
(Surah) Al A’raaf - There is no god for you other than Him [7:59]
" 66 ‫ وما يتبع الذين يدعون من دون اهلل شركاء إن يتبعون إال الظن وإن هم إال خيرصون‬:‫يونس‬
(Surah) Yunus - and they do not follow those who are calling on the ones besides Allah as
associates, except they are only following the conjecture, and surely they are only lying
[10:66]
‫ قل يا أيها الناس إن كنتم يف شك من ديين فال أعبد الذين تعبدون من دون اهلل ولكن أ عبد اهلل الذي يتوفيكم‬:" ‫وقال تعاىل‬
‫وامرت أن أكون من املؤمنني * وأن أقم وجهك للدين حنيفا وال تكونن من املشركني * وال تدع من دون اهلل ماال ينفعك وال‬
106 - 104 ‫يضرك فإن فعلت فإنك إذا من الظاملني‬
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And the Exalted Said: Say: ‘O you people! If you are in doubt of my Religion, so I do not
worship those whom you are worshipping from the ones besides Allah, but I worship Allah,
the One Who will Cause you to die; and I am Commanded that I become from the
Momineen [10:104] And that you should set your face towards the correct Religion; and
you should not become of the Polytheists [10:105] And do not supplicate to the ones
besides Allah who can neither benefit you nor harm you, for it you do so, then you would
be from the unjust ones [10:106]
2 ‫ أال تعبدوا إال اهلل إنين لكم منه نذير وبشري‬:‫هود‬
(Surah) Hudas - That you will not be worshipping except Allah. I am a Warner to you all
from Him and a giver of glad tidings [11:2]
" 38 ‫ ما كان لنا أن نشرك باهلل من شئ‬:‫يوسف‬
(Surah) Yusufas - It is not for us not that we associate anything with Allah. [12:38]
‫ يا صاحيب السجن ءأرباب متفرقون خري أم اهلل الواحد القهار * ما تعبدون من دونه إال أمساء مسيتموها أنتم و آباؤكم ما‬:" ‫وقال‬
" 40 ،39 ‫أنزل اهلل هبا من سلطان إن احلكم إال هلل أمر أال تعبدوا إال إياه ذلك الدين القيم ولكن أكثر الناس ال يعلمون‬
And Said: [12:39] O my two companions of the prison! Are sundry lords better or Allah the
One, the Supreme? You are not worshipping besides Him except names which you have
named, you and your forefathers. Allah did not Send down any authority for these; Surely
the Deciding is only for Allah. He has Commanded that you shall not worship except Him.
This is the Straight Religion but most people do not know [12:40]
106 ‫ وما يؤمن أكثرهم باهلل إال وهم مشركون‬:" ‫وقال‬
And Said: And most of them do not believe in Allah except and they are associating
[12:106]
‫ له دعوة احلق والذين يدعون من دونه ال يستجيبون هلم بشئ إال كباسط كفيه إىل املاء ليبلغ فاه وما هو ببالغه وما دعاء‬:‫الرعد‬
‫الكافرين إال يف ضالل‬
(Surah) Al Ra’ad - To Him is the true supplication; and those who are being supplicated to
from the ones besides Him are not answering to them with anything, but it’s like the one
who extends his hands to the water to make it reach his mouth, and it does not reach it,
and what is a supplication of the Kafirs except for straying? [13:14]
* ‫* وهلل يسجد من يف السموات واالرض طوعا وكرها وظالهلم بالغدو واآلصال‬
And to Allah perform Sajdah, ones in the skies and the earth, willingly and unwillingly, and
(so do) their shadows, in the morning and evening [13:15]
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‫قل من رب السموات واالرض قل اهلل قل أفاختذمت من دونه أولياء ال ميلكون النفسهم نفعا وال ضرا قل هل يستوي االعمى‬
‫والبصري أم هل تستوي الظلمات والنور أم جعلوا هلل شركاء خلقوا كخلقه فتشابه اخللق عليهم قل اهلل خالق كل شئ وهو الواحد‬
" 16 - 14 ‫القهار‬
Say: ‘Who is the Lord of the skies and the earth?’ Say: ‘Allah’. Say: ‘So (why) are you taking
guardians from besides Him who neither control for themselves any benefit nor harm?’
Say: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the
light? Or are they making associates to be for Allah who created like He Created, so the
creation was confusing upon them?’ Say: ‘Allah is the Creator of all things, and He is the
One, the Supreme’ [13:16]
" 30 ‫ قل هو ريب ال إله إال هو عليه توكلت وإليه متاب‬:‫وقال‬
And Said: Say: ‘He is my Lord! There is no god except Him. Upon Him I rely and to Him is
the return’ [13:30]
‫ أفمن هو قائم على كل نفس مبا كسبت وجعلوا هلل شركاء قل مسوهم أم تنبؤنه مبا ال يعلم يف االرض أم بظاهر من القول‬:" ‫وقال‬
" 33 ‫بل زين للذين كفروا مكرهم وصدوا عن السبيل‬
And Said: So Who is the One Watching upon all souls with what they are earning? And
they are making associates to be for Allah. Say: ‘Name them’. Or will you inform Him with
what He does not Know of in the earth, or by the apparent from the words? But, for those
who commit Kufr, their plots are adorned for them and they are hindering from the Way
[13:33]
36 ‫ قل إمنا امرت أن أ عبد اهلل وال اشرك به إليه أدعوا وإليه مآب‬:" ‫وقال‬
And Said: Say: ‘But rather, I am Commanded that I should worship Allah and not associate
with Him. To Him do I invite and to Him is the return [13:36]
52 ‫ وليعلموا أمنا هو إله واحد‬:‫ابراهيم‬
(Surah) Ibrahimas - and for them to know that rather, He is One God, [14:52]
‫ ينزل املالئكة بالروح من أمره على من يشاء من عباده أن أنذروا أنه ال إله إال أنا فاتقون * خلق السموات واالرض باحلق‬:‫النحل‬
" 3 ،2 ‫تعاىل عما يشركون‬
(Surah) Al Nahl - He Sends down the Angels with the Spirit from His Command upon one He
so Desires to from His servants that they should be warning, that there is no god except
Me, therefore fear Me [16:2] He Created the skies and the earth with the Truth. Exalted is
He from what they are associating [16:3]
‫ وقال اهلل ال تتخذوا إهلني اثنني إمنا هو إله واحد فإياي فارهبون‬:" ‫وقال تعاىل‬
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And the Exalted Said: And Allah Said: “Do not take to two gods, but rather He is One God,
so it is Me you should fear” [16:51]
* ‫* وله ما يف السموات واالرض وله الدين واصبا أفغري اهلل تتقون‬
And for Him is whatever there is in the skies and the earth, and for Him is the Religion of
constant obedience. So is it other than Allah you would fear? [16:52]
‫وما بكم من نعمة فمن اهلل مث إذا مسكم الضر فإليه جتئرون‬
And whatever is with you from a Favour, so it is from Allah. Then when the harm touches
you, so it is to Him you should be supplicating [16:53]
* ‫* مث إذا كشف الضر عنكم إذا فريق منكم برهبم يشركون‬
Then, when He Removes the harm from you, so a group from you associates with their
Lord [16:54]
‫ليكفروا مبا آتيناهم فتمتعوا فسوف تعلمون‬
Committing Kufr with what We Gave them. So enjoy yourselves, for soon you would come
to know [16:55]
‫* وجيعلون ملا ال يعلمون نصيبا مما رزقناهم تاهلل لتسألن عما كنتم تفرتون‬
And they are assigning a share for what they don’t even know, from what We Sustained
them. By Allah! You will be Questioned about what you had been fabricating! [16:56]
57 – 51 ‫* وجيعلون هلل البنات سبحانه وهلم ما يشتهون‬
And they are ascribing daughters to Allah? Glorious is He! And for them is what they are
desiring? [16:57]
" 32 ،22 ‫ ال جتعل مع اهلل إهلا آخر فتقعد مذموما خمذوال * وقضى ربك أال تعبدوا إال إياه‬:‫االسراء‬
(Surah) Al Asra - Do not make another god to be with Allah [17:23] And your Lord has
Decreed that you shall not worship except Him [17:23]
" 39 ‫ وال جتعل مع اهلل إهلا آخر فتلقى يف جهنم ملوما مدحورا‬:" ‫وقال تعاىل‬
And the Exalted Said: and do not Make another god to be with Allah so you will be Thrown
into Hell, Blamed, Forsaken [17:39]
Page 263 of 405

،42 ‫ قل لو كان معه آهلة كما يقولون إذا البتغوا إىل ذي العرش سبيال * سبحانه وتعاىل عما يقولون علوا كبريا‬:" ‫وقال تعاىل‬
" 43
Say: ‘If there was another god with Him just as they are saying, then he would have
sought a way to the One with the Throne [17:42] Glorified is He, and Exalted from what
they are saying, Exalted, Great! [17:43]
‫ قل ادعوا الذين زعمتم من دونه فال ميلكون كشف الضر عنكم وال حتويال‬:" ‫وقال تعاىل‬
And the Exalted Said: Say: ‘Call those you are claiming (to be gods) from besides Him! But,
they can neither control removal of the harm from you nor a transformation [17:56]
57 ،56 ‫* اولئك الذين يدعون يبتغون إىل رهبم الوسيلة أيهم أقرب ويرجون رمحته وخيافون عذابه إن عذاب ربك كان حمذورا‬
They, those they are calling, seeking the means to their Lord, which of them is closest? And
they are hoping for His Mercy and fearing His Punishment. Surely the Punishment of your
Lord was always feared [17:57]
‫ فقالوا ربنا رب السموات واالرض لن ندعوا من دونه إهلا لقد قلنا إذا شططا‬:‫الكهف‬
(Surah) Al Kahf - and said, ‘Our Lord is the Lord of the skies and the earth. We will never
supplicate to a god besides Him. So if we were to say it, then it would be an enormity (evil)
[18:14]
" 15 ،14 ‫* هؤالء قومنا اختذوا من دونه آهلة لوال يأتون عليهم بسلطان بني فمن أظلم ممن افرتى على اهلل كذبا‬
These people of ours are taking a god from Besides Him. So why are they not coming to
them with a clear authorisation? Then who is more unjust than the one who fabricates a
lie upon Allah?’ [18:15]
" 38 ‫ لكنا هو اهلل ريب وال اشرك بريب أحدا‬:" ‫وقال تعاىل‬
And Said: But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord
[18:38]
" 42 ‫ ويقول يا ليتين مل اشرك بريب أحدا‬:" ‫وقال تعاىل‬
and he was saying, ‘Woe be unto me! Had I not associated anyone with my Lord!’ [18:42]
" 102 ‫ أفحسب الذين كفروا أن يتخذوا عبادي من دوين أولياء‬:" ‫وقال تعاىل‬
And the Exalted Said: Do they reckon, those who commit Kufr, that they can take My
servants as guardians from besides Me? [18:102]
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‫ قل إمنا أنا بشر مثلكم يوحى إيل أمنا إهلكم إله واحد فمن كان يرجوا لقاء ربه فليعمل عمال صاحلا وال يشرك بعبادة‬:" ‫وقال تعاىل‬
110 ‫ربه أحدا‬
And the Exalted Said: Say: ‘But rather, I am a human being like you. He Reveals unto me.
But rather, your God is One God. [18:110]
‫ واختذوا من دون اهلل آهلة ليكونوا هلم عزا‬:‫مرمي‬
(Surah) Maryamas - And they are taking gods from besides Allah for them to be a (source
of) strength for them [19:81]
82 ،81 ‫* كال سيكفرون بعبادهتم ويكونون عليهم ضدا‬
Never! They will be denying their worshipping them and would become adversaries
against them [19:82]
‫ وله من يف السموات واالرض ومن عنده ال يستكربون عن عبادته وال يستحسرون‬:‫االنبياء‬
(Surah) Al Anbiya – And for him are the ones in the skies and the earth; and the ones in His
Presence are neither being arrogant from worshipping Him nor are they tiring [21:19]
‫* يسبحون الليل والنهار ال يفرتون‬
They are Glorifying by the night and the day. They are not slackening [21:20]
‫* أم اختذوا آهلة من االرض هم ينشرون‬
Or are they taking gods from the earth who are raising (the dead)? [21:21]
‫* لو كان فيهما آهلة إال اهلل لفسدتا فسبحان اهلل رب العرش عما يصفون‬
If there had been a god in them (skies and the earth) except Allah, it (universe) would have
been spoilt. Therefore, Glorious is Allah, Lord of the Throne, from what they are ascribing
[21:22]
‫* ال يسئل عما يفعل وهم يسئلون‬
He cannot be questioned about what He Does, and they would be Questioned [21:23]
‫* أم اختذوا من دونه آهلة قل هاتوا برهانكم هذا ذكر من معي وذكر من قبلي بل أكثرهم ال يعلمون احلق فهم معرضون‬
Or, are they taking god from besides Him? Say: ‘Bring your proof! This is a Zikr of the one
(who is) with me, and a Zikr of the ones (who were) before me. But, most of them are not
knowing the Truth, so they are turning aside’ [21:24]
Page 265 of 405

25 – 19 ‫* وما أرسلنا من قبلك من رسول إال نوحي إليه أنه ال إله إال أنا فاعبدون‬
And We did not Send before you any Rasool except We Revealed unto him that: “There is
no god except Me, therefore worship Me!” [21:25]
" 36 ‫ وإذا رآك الذين كفروا إن يتخذونك إال هزوا أهذا الذي يذكر آهلتكم وهم بذكر الرمحن هم كافرون‬:" ‫" وقال تعاىل‬
And when those who commit Kufr see you they are not taking you except as a mockery, ‘Is
this the one who mentions your gods?’ And they, with the Zikr of the Beneficent, they are
committing Kufr [21:36]
‫ قل من يكلؤكم بالليل والنهار من الرمحن بل هم عن ذكر رهبم معرضون‬:" ‫وقال تعاىل‬
Say: ‘Who can protect you by the night and the day from the Beneficent? But, they, from
the Zikr of their Lord, are turning aside [21:42]
43 - 42 ‫* أم هلم آهلة متنعهم من دوننا ال يستطيعون نصر أنفسهم وال هم منا يصبحون‬
Or, are there gods for them defending them from besides Us? They are not even able to
help themselves nor can they be defended from Us [21:43]
‫ إنكم وما تعبدون من دون اهلل حصب جهنم أنتم هلا واردون‬:" ‫" وقال تعاىل‬
You, and whatever you are worshipping from besides Allah, would be the fuel of Hell. You
would be coming to it [21:98]
‫* لو كان هؤالء آهلة ما وردوها وكل فيها خالدون‬
If they had been gods, they would not be coming to it, and they would all be in it eternally
[21:99]
‫* هلم فيها زفري وهم فيها ال يسمعون‬
For them therein shall be sighing, and they would not be hearing therein [21:100]
101 - 98 ‫* إن الذين سبقت هلم منا احلسىن اولئك عنها مبعدون‬
Surely those for whom the good has preceded from Us, they would be remote from it
[21:101]
108 ‫ قل إمنا يوحى إيل أمنا إهلكم إله واحد فهل أنتم مسلمون‬:" ‫" وقال تعاىل‬
Say: ‘But rather, It is Revealed unto me, your God is One God. So, will you be submitters?’
[21:108]
Page 266 of 405

31 ‫ حنفاء هلل غري مشركني به ومن يشرك باهلل فكأمنا خر من السماء فتخطفه الطري أو هتوي به الريح يف مكان سحيق‬:‫احلج‬
(Surah) Al Hajj - Being upright for Allah, not associating anything with Him; and one who
associates with Allah, so it is as if he has fallen from the sky, and the birds snatch him or is
carried off by the wind in a remote place [22:31]
71 ‫ ويعبدون من دون اهلل ما مل ينزل به سلطانا وما ليس هلم به علم وما للظامني من نصري‬:" ‫" وقال‬
And Said: And they are worshipping from besides Allah what He did not Send any
Authorisation with, and what there isn’t any knowledge for them of it; and for the unjust,
there shall not be any helper [22:71]
‫ ما اختذ اهلل من ولد وما كان معه من إله إذا لذهب كل إله مبا خلق ولعال بعضهم على بعض سبحان اهلل عما يصفون‬:‫املؤمنون‬
92 - 91 ‫* عامل الغيب والشهادة فتعاىل عما يشركون‬
(Surah) Al Mominoun - Allah did not Take a son and there was not god along with Him –
then each god would have gone away with what it had created, and some of them would
have been higher over the others. Glorious is Allah from what they are ascribing [23:91]
Knower of the unseen and the seen, so Exalted is He from what they are associating
[23:92]
‫ فتعاىل اهلل امللك احلق ال إله إال هو رب العرش الكرمي * ومن يدع مع اهلل إهلا آخر ال برهان له به فإمنا حسابه‬:" ‫" وقال عزوجل‬
117 - 116 ‫عند ربه إنه ال يفلح الكافرون‬
And the Mighty and Majestic Said: Exalted is Allah, the True King. There is no god except
Him, Lord of the Honourable Throne [23:116] And one who supplicates to another god
along with Allah, there is no proof for him of it, then rather is account is in the Presence of
his Lord. Indeed, the Kafirs will not be successful [23:117]
‫ واختذوا من دونه آهلة ال خيلقون شيئا وهم خيلقون وال ميلكون النفسهم ضرا وال نفعا وال ميلكون موتا وال حياة وال نشورا‬:‫الفرقان‬
3
(Surah) Al Furqan - And they are taking gods from besides Him who are not creating
anything while they are Created, nor are they controlling for themselves a harm nor a
benefit, and are neither controlling death nor life nor Resurrection [25:3]
213 ‫ فال تدع مع اهلل إهلا آخر فتكون من املعذبني‬:‫الشعراء‬
(Surah) Al Shoara - Therefore do not supplicate to another god along with Allah, for you
would happen to be from the Punished ones [26:213]
26 ‫ اهلل ال إله إال هو رب العرش العظيم‬:‫النمل‬
Page 267 of 405

(Surah) Al Naml - Allah, there is no god except Him. He is Lord of the Magnificent Throne
[27:26]
‫ قل احلمد هلل وسالم على عباده الذين اصطفئ آهلل خري أما يشركون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘The Praise is for Allah and greetings be upon His servants, those
He Chose. Is Allah better or what they are associating? [27:59]
‫* أمن خلق السموات واالرض وأنزل لكم من السماء ماء فأنبتنا به حدائق ذات هبجة ما كان لكم أن تنبتوا شجرهاء إله مع اهلل‬
‫بل هم قوم يعدلون‬
Or, One Who Created the skies and the earth, and Sent down for you water from the sky?
Then We Grow by it gardens with delight. It was not for you that you should be growing
the trees. Is there a god along with Allah? But they are a people equating (others with
Allah) [27:60]
‫* أمن جعل االرض قرارا وجعل خالهلا أهنارا وجعل هلا رواسي وجعل بني البحرين حاجزاءإله مع اهلل بل أكثرهم ال يعلمون‬
Or, One Who Made the earth to be a resting place, and Made rivers in the midst of it, and
Made mountains for it, and Made a barrier to be between the two seas? Is there a god
along with Allah? But, most of them do not know [27:61]
‫* أمن جييب املضطر إذا دعاه ويكشف السوء وجيعلكم خلفاء االرضء إله مع اهلل قليال ما تذكرون‬
Or, One Who Answers the distressed one when he supplicates to Him and He Removes the
evil, and He will Make you to be Caliphs of the earth! Is there a god along with Allah?
Little is what you heed [27:62]
‫* أمن يهديكم يف ظلمات الرب والبحر ومن يرسل الرياح بشرا بني يدي رمحتهءإله مع اهلل تعاىل اهلل عما يشركون‬
Or, One Who Guides you in multiple darkness of the land and the sea, and One Who Sends
the winds as glad tidings before His Mercy. Is there a god along with Allah? Exalted is
Allah Exalted from what they are associating [27:63]
64 - 59 ‫* أمن يبدؤ اخللق مث يعيده ومن يرزقكم من السماء واالرضءإله مع اهلل قل هاتوا برهانكم إن كنتم صادقني‬
Or, One Who Initiates the creation, then Repeats it, and One Who Sustains you from the
skies and the earth. Is there a god along with Allah? Say: ‘Come with your proof if you
were truthful [27:64]
‫ ويوم يناديهم فيقول أين شركائي الذين كنتم تزعمون‬:‫القصص‬
(Surah) Al Qasas - And on the Day He will Call out to them: “Where are those whom you
were alleging to be My associates?” [28:62]
Page 268 of 405

‫* قال الذين حق عليهم القول ربنا هؤالء الذين أغوينا أغويناهم كما غوينا تربأنا إليك ما كانوا إيانا يعبدون‬
Those upon whom the Word of our Lord would be Proven True would say, ‘Our Lord! They
are those whom we misled. We misled them just as we were misled. We disassociate
(from them) for You. It was not us they were worshipping’ [28:63]
" 64 ،62 ‫* وقيل ادعوا شركائكم فدعوهم فلم يستحيبوا هلم ورأو العذاب لو أهنم كانوا يهتدون‬
And it will be said, ‘Call your associates!’ So, they will call out, but they will not be
responding to them, and they will see the Punishment. If only they had been Guided
[28:64]
‫ وال تكونن من املشركني‬:" ‫وقال تعاىل‬
And the Exalted Said: and do not happen to be among the Polytheists [28:87]
88 ،87 ‫* وال تدع مع اهلل إهلا آخر ال إله إال هو كل شئ هالك إال وجهه له احلكم وإليه ترجعون‬
And do not supplicate to another god along with Allah. There is no god except Him. All
things will perish except for His Face. For Him is the Decision and to Him you will be
Returning [28:88]
8 ‫ وإن جاهداك لتشرك يب ما ليس لك به علم فال تطعهما إيل مرجعكم فانبئكم مبا كنتم تعملون‬:‫العنكبوت‬
(Surah) Al Ankabout - And if they contend with you for you to associate with Me but
(regarding) that you do not have knowledge with you, then do not obey them. To Me is
your return, and I will Inform you with what you had been doing [29:8]
‫ مثل الذين اختذوا من دون اهلل أولياء كمثل العنكبوت اختذت بيتا وإن أوهن البيوت لبيت العنكبوت لو كانوا‬:" ‫" وقال عزوجل‬
‫يعلمون‬
And the Mighty and Majestic Said: An example of those who are taking guardians from
besides Allah is like an example of the spider taking a house (for itself). And surely, the
frailest of the houses is the house of the spider, if only they knew [29:41]
‫* إن اهلل يعلم ما يدعون من دونه من شئ وهو العزيز احلكيم‬
Surely, Allah knows whatever from a thing they are supplicating to, and He is the Mighty,
the Wise [29:42]
43 - 41 ‫* وتلك االمثال نضرهبا للناس وما يعقلها إال العاملون‬
And these examples, We Strike these for the people, and none understand these except for
the learned ones [29:43]
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‫ وال تكونوا من املشركني‬:‫الروم‬
(Surah) Al Roum - and do not become from the associators, [30:31]
‫* من الذين فرقوا دينهم وكانوا شيعا كل حزب مبا لديهم فرحون‬
From those who divided their religion and became sects, each party rejoicing in what they
had with them [30:32]
‫* وإذا مس الناس ضر دعوا رهبم منيبني إليه مث إذا أذاقهم منه رمحة إذا فريق منهم برهبم يشركون‬
And when harm touches the people, they supplicate to their Lord, turning to Him. Then,
when He Makes them taste Mercy from Him, then a group from them associate with their
Lord [30:33]
‫* ليكفروا مبا آتيناهم فتمتعوا فسوف تعلمون‬
In order to commit Kufr with what We Gave them. Therefore, enjoy yourselves, for soon
you will come to know [30:34]
35 - 31 ‫* أم أنزلنا عليهم سلطانا فهو يتكلم مبا كانوا به يشركون‬
Or, did We Send down a (Divine) Authority, so he spoke of what they were associating
with Him? [30:35]
‫ اهلل الذي خلقكم مث رزقكم مث مييتكم مث حيييكم هل من شركائكم من يفعل من ذلكم من شئ سبحانه وتعاىل‬:" ‫" وقال تعاىل‬
40 ‫عما يشركون‬
Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then
He will Revive you. Is there anyone from your associate-gods who can do anything from
that? Glorious is He, and Exalted from what they are associating [30:40]
13 ‫ يا بين ال تشرك باهلل إن الشرك لظلم عظيم‬:‫لقمان‬
(Surah) Luqmanas - And when Luqman said to his son, and he was advising him: ‘O my son!
Do not associate with Allah, surely, the association is a gross injustice [31:13]
15 ‫ وإن جاهداك على أن تشرك يب ما ليس لك به علم فال تطعهما‬:" ‫" وقال‬
And if they both strive against you upon that you should associate with Me, what there
isn’t any knowledge for you of it, then do not obey them [31:15]
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‫ قل ادعوا الذين زعمتم من دون اهلل ال ميلكون مثقال ذرة يف السموات وال يف االرض وماهلم فيهما من شرك وماله منهم من‬:‫سبا‬
22 ‫ظهري‬
(Surah) Saba - Say: ‘Supplicate to those you are alleging (as gods) from besides Allah. They
do not control the weight of a particle in the skies and in the earth, and there is
partnership for them in these two, and there is no reliance for Him from them’ [34:22]
27 ‫ قل أروين الذين أحلقتم به شركاء كال بل هو اهلل العزيز احلكيم‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘Show me those whom you are linking with Him as partners.
Never! But, He is Allah the Mighty, the Wise’ [34:27]
‫ ويوم حيشرهم مجيعا مث يقول للمالئكة أهؤالء إياكم كانوا يعبدون‬:" ‫" وقال سبحانه‬
And the Glorious Said: And on the Day He will Gather them all together, then He would be
Saying to the Angels: “Are these who were worshipping you?” [34:40]
41 - 40 ‫* قالوا سبحانك أنت ولينا من دوهنم بل كانوا يعبدون اجلن أكثرهم هبم مؤمنون‬
They shall say: ‘Glory be to You! You are our Guardian from besides them. But, they were
worshipping the Jinn (Iblees). Most of them were believing in them [34:41]
3 ‫ يا أيها الناس اذكروا نعمت اهلل عليكم هل من خالق غري اهلل يرزقكم من السماء واالرض ال إله إال هو فأىن تؤفكون‬:‫فاطر‬
(Surah) Fatir - O you people! Recall the Favour of Allah upon you. Is there a Creator other
than Allah who Sustains you from the sky and the earth? There is no god except He, then
why are you being deluded? [35:3]
‫ وما يستوي البحران هذا عذب فرات سائغ شرابه وهذا ملح اجاج ومن كل تأكلون حلما طريا و تستخرجون‬:" ‫" وقال سبحانه‬
‫حلية تلبسوهنا وترى الفلك فيه مواخر لتبتغوا من فضله ولعلكم تشكرون‬
And the Glorious Said: And the two seas are not alike - this one pleasant, sweet, palatable
to drink, and this one salty, bitter. And from each you are eating fresh meat and are
extracting ornament (for) you to wear, and you see the ships cleaving therein in order to
seek from His Grace, and perhaps you would be thankful [35:12]
‫* يوا الليل يف النهار ويوا النهار يف الليل وسخر الشمس والقمر كل جيري الجل مسمى ذلكم اهلل ربكم له امللك والذين‬
‫تدعون من دونه ما ميلكون من قطمري‬
He Merges the night into the day and He Merges the day into the night, and Subdues the
sun and the moon each to flow to a specified term. That is Allah, your Lord. For Him is the
Kingdom, and those of you who are supplicating to from besides Him are not even
controlling a pellicle [35:13]
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14 - 12 ‫* إن تدعوهم ال يسمعوا دعائكم ولو مسعوا ما استجابوا لكم ويوم القيامة يكفرون بشرككم وال ينبئك مثل خبري‬
If you supplicate to them, they are not hearing your supplication, and even if they could
hear, they would not (be able to) answer you; and on the Day of Judgment they would be
denying your association of them (with Allah). And none can inform you like the All-Aware
can [35:14]
‫ قل أرأيتم شركائكم الذين تدعون من دون اهلل أروين ماذا خلقوا من االرض أم هلم شرك يف السموات أم آتيناهم‬:" ‫" وقال ت عاىل‬
40 ‫كتابا فهم على بينت منه بل إن يعد الظاملون بعضهم بعضا إال غرورا‬
And the Exalted Said: Say: ‘Have you considered your associates, those you are
supplicating to from besides Allah? Show me what they have created from the earth, or
are there associates for them in the skies, or did We Give them a Book so they are upon a
proof from it? But, the promises of the unjust ones to each other are only a deception’
[35:40]
‫ واختذوا من دون اهلل آهلة لعلهم ينصرون‬:‫يس‬
(Surah) Yaseen - And they are taking gods from besides Allah (thinking) perhaps they
would be helped [36:74]
75 ،74 ‫* ال يستطيعون نصرهم وهم هلم جند حمضرون‬
(But) these do not have the ability to help them, and they (worshippers) would be an army
displayed to them (worshipped idols) [36:75]
* ‫ والصافات صفا * فالزاجرات زجرا * فالتاليات ذكرا‬:‫والصافات‬
(Surah) Al Safaat - By the ones lined out in rows [37:1] And the rebuking (Angels) rebuking
[37:2] And the reciters of the Zikr [37:3]
5 - 1 ‫إن إهلكم لواحد *رب السموات واالرض وما بينهما ورب املشارق‬
Surely, your God is One [37:4] Lord of the skies and the earth and what is between them,
and Lord of the Easts [37:5]
66 ،65 ‫ وما من إله إال اهلل الواحد القهار * رب السموات واالرض وما بينهما العزيز الغفار‬:‫ص‬
(Surah) Suad - and there is no god except Allah, the One, the Subduer (of all) [38:65] Lord
of the skies and the earth and what is between them, the Mighty, the Forgiving’ [38:66]
6 ‫ ذلكم اهلل ربكم له امللك ال إله إال هو فأىن تصرفون‬:‫الزمر‬
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(Surah) Al Zumar - That is Allah, your Lord! For Him is the kingdom. There is no god except
Him, so why are you turning away? [39:6]
‫ وإذا مس االنسان ضر دعا ربه منيبا إليه مث إذا خوله نعمة منه نسي ما كان يدعوا إليه من قبل وجعل هلل أندادا‬:" ‫" وقال تعاىل‬
8 ‫ليضل عن سبيله قل متتع بكفرك قليال إنك من أصحاب النار‬
And when harm touches the human being, he supplicates to his Lord being penitent to
Him. Then when He Bestows a Favour from Him, he forgets whatever he had been
supplicating from before, and makes rivals to Allah in order to stray (others) from His
Way. Say: ‘Enjoy with your Kufr for a little while! You will be from the inmates of the Fire’
[39:8]
15 ،14 ‫ قل اهلل أعبد خملصا له ديين * فاعبدوا ما شئتم من دونه‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘I worship Allah, being sincere to Him in my Religion, [39:14] So,
worship what you like besides Him [39:15]
‫ ضرب اهلل مثال رجال فيه شركاء متشاكسون ورجال سلما لرجل هل يستويان مثال احلمد هلل بل أكثرهم ال‬:" ‫" وقال سبحانه‬
29 ‫يعلمون‬
And the Glorious Said: Allah Strikes an example of a man regarding whom are (several)
partners differing with one another, and a man wholly for one man. Are the two alike in
example? The Praise is for Allah, however, most of them do not know [39:29]
‫ قل أفغري اهلل تأمروين أعبد أيها اجلاهلون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘Is it other than Allah that you are instructing me to worship, O
you ignoramuses?’ [39:64]
‫* ولقد اوحي إليك وإىل الذين من قبلك لئن أشركت ليحبطن عملك و لتكونن من اخلاسرين‬
And it has been Revealed to you (people) and to those from before you, if you (people)
were to associate, your deeds would be Confiscated and you would happen to be from the
losers [39:65]
66 - 64 ‫* بل اهلل فاعبد وكن من الشاكرين‬
But you (people) should worship Allah and be from the grateful ones’ [39:66]
12 ‫ ذلكم بأنه إذا دعي اهلل وحده كفرمت وإن يشرك به تؤمنوا‬:‫املؤمن‬
(Surah) Al Momin - That is because when you are called to Allah Alone, you disbelieve, and
if He is associated with, you are believing [40:12]
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20 ‫ واهلل يقضي باحلق والذين يدعون من دونه ال يقضون بشئ إن اهلل هو السميع البصري‬:" ‫" وقال‬
And Allah Judges with the Truth, and those from besides Him who are being supplicated to
are not judging with anything. Surely, He is the Hearing, the Seeing [40:20]
‫ ويا قوم مايل أدعوكم إىل النجوة وتدعونين إىل النار‬:" ‫" وقال تعاىل‬
And, O my people! What is the matter, I call you to the salvation and (but) you are calling
me to the Fire? [40:41]
42 ،41 ‫* تدعونين الكفر باهلل واشرك به ما ليس يل به علم وأنا أدعوكم إىل العزيز الغفار‬
You call on me to disbelieve in Allah and associate with Him, what there isn’t any
knowledge of with it for me, and I call you to the Mighty, the Forgiving [40:42]
62 ‫ ذلكم اهلل ربكم خالق كل شئ ال إله إال هو فأىن تؤفكون‬:" ‫" وقال تعاىل‬
That is Allah, your Lord, the Creator of all things. There is no god except Him, so why are
you deluded? [40:62]
65 ‫ هو احلي ال إله إال هو فادعوه خملصني له الدين‬:" ‫" إىل قوله تعاىل‬
He is the Living. There is no god except Him, therefore supplicate to Him, being sincere to
Him in Religion [40:65]
84 ‫ فلما رأوا بأسنا قالوا آمنا باهلل وحده وكفرنا مبا كنا به مشركني‬:" ‫" إىل قوله تعاىل‬
But when they saw Our Punishment, they said, ‘We believe in Allah alone and we deny
what we had been associating with Him’ [40:84]
6 ‫ قل إمنا أنا بشر مثلكم يوحى إيل أمنا إهلكم إله واحد فاستقيموا إليه واستغفروه وويل للمشركني‬:‫السجدة‬
(Surah) Al Sajdah (Fussilat) - Say: ‘But rather, I am a person like you. He Reveals unto me.
But rather, your God is One God, therefore take a Straight Path to Him and seek His
Forgiveness. And woe be unto those who associate!’ [41:6]
9 ‫ قل أئنكم لتكفرون بالذي خلق االرض يف يومني وجتعلون له أندادا ذلك رب العاملني‬:" ‫" إىل قوله تعاىل‬
Up to Hisazwj Words: Say: ‘You are disbelieving in the One Who Created the earth in two
periods, and you are setting up equals to Him? That is Lord of the worlds [41:9]
14 ‫ إذ جائتهم الرسل من بني أيديهم ومن خلفهم أال تعبدوا إال اهلل‬:" ‫" وقال تعاىل‬
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And the Exalted Said: When their Rasools came to them from before them and from after
them (saying): ‘Do not worship except Allah’. [41:14]
‫ ويوم يناديهم أين شركائي قالوا آذناك ما منا من شهيد‬:" ‫" وقال تعاىل‬
And the Exalted Said: And on the Day He would Call out to them: “Where are My
associates?” They would say, ‘We hereby declare to You that none of us can testify’
[41:47]
48 ،47 ‫* وضل عنهم ما كانوا يدعون من قبل وظنوا ماهلم من حميص‬
And they would be lost from them, whatever they had been worshipping beforehand, and
they would think there is no escape for them [41:48]
‫ ومن آياته الليل والنهار والشمس والقمر ال تسجدوا للشمس وال للقمر واسجدوا هلل الذي خلقهن إن كنتم إياه‬:" ‫" وقال تعاىل‬
‫تعبدون‬
And from His Signs are the night and the day, and the sun and the moon. Neither do
Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him
you are worshipping [41:37]
38 ،37 ‫* فإن استكربوا فالذين عند ربك يسبحون له بالليل والنهار وهم ال يسئمون‬
But if they are being arrogant, then those in the Presence of your Lord are Glorifying to
Him by the night and the day, and they are not getting tired [41:38]
9 ‫ أم اختذوا من دونه أولياء فاهلل هو الويل وهو حييي املوتى وهو على كل شئ قدير‬:‫محعسق‬
(Surah) Shura - Or have they taken guardians from besides Him? But Allah, He is the
Guardian, and He Revives the dead, and He is Able upon all things [42:9]
13 ‫ كرب على املشركني ما تدعوهم إليه‬:" ‫" وقال تعاىل‬
Greatly difficult it is upon those who associate what you are calling them to. [42:13]
27 ،26 ‫ وإذ قال إبراهيم البيه وقومه إنين براء مما تعبدون * إال الذي فطرين فإنه سيهدين‬:‫الزخرف‬
(Surah) Al Zukhruf - And when Ibrahim said to his (adopted) father and his people: ‘Surely I
disavow from what you are worshipping [43:26] Except the One Who Originated me, so He
would be Guiding me’ [43:27]
45 ‫ وسئل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرمحن آهلة يعبدون‬:" ‫" وقال تعاىل‬
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And the Exalted Said: And ask ones We Sent from before you from Our Rasools, did We
Make from besides the Beneficent, a God they should be worshipping? [43:45]
‫ وملا ضرب ابن مرمي مثال إذا قومك منه يصدون‬:" ‫" وقال تعاىل‬
And the Exalted Said: And when an example is struck for the son of Maryam, then your
people are laughing loudly [43:57]
58 ،57 ‫* وقالوا ءآهلتنا خري أم هو ما ضربوه لك إال جدال بل هم قوم خصمون‬
And they are saying, ‘Are our gods better or him?’ They are not striking (an example of)
him to you except for quarrelling. But, they are a disputing people [43:58]
10 ‫ وال يغين عنهم ما كسبوا شيئا وال ما اختذوا من دون اهلل أولياء وهلم عذاب عظيم‬:‫اجلاثية‬
(Surah) Jaasiyah - (Coming up) behind them is Hell, and what they had earned would not
avail them of anything, nor what they had taken as guardians from besides Allah, and for
them would be a mighty Punishment [45:10]
19 ‫ فاعلم أنه ال إله إال اهلل‬:‫حممد‬
(Surah) Muhammadsaww – So, know that there is no god except Allah [47:19]
26 ‫ الذي جعل مع اهلل إهلا آخر فألقياه يف العذاب الشديد‬:‫ق‬
(Surah) Qaf - The one who Makes another god to be with Allah, therefore both of you,
throw him into the severe Punishment! [50:26]
51 ‫ وال جتعلوا مع اهلل إهلا آخر إين لكم منه نذير مبني‬:‫الذاريات‬
(Surah) Al Zariyaat - And do not make another god to be with Allah. I am a clear warner to
you from Him [51:51]
43 ‫ أم هلم إله غري اهلل سبحان اهلل عما يشركون‬:‫الطور‬
Or is there a god for them other than Allah? Glorious is Allah from what they are
associating! [52:43]
4 ‫ قد كانت لكم اسوة حسنة يف إبراهيم والذين معه إذ قالوا لقومهم إنا برآؤ منكم ومما تعبدون من دون اهلل‬:‫املمتحنة‬
(Surah) Al Mumtahana - There has been a beautiful example for you in Ibrahim and those
with him when they said to their people: We disavow from you all and from what you are
worshipping from besides Allah. [60:4]
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20 ‫ قل إمنا أدعوا ريب وال اشرك به أحدا‬:‫اجلن‬
(Surah) Al Jinn - Say: ‘But rather, I call my Lord and I do not associate anyone with Him’
[72:20]
9 ‫ رب املشرق واملغرب ال إله إال هو فاختذه وكيال‬:‫املزمل‬
Lord of the East and the West - there is no god except Him, therefore take Him as a
Protector [73:9]
.‫ قل هو اهلل أحد * اهلل الصمد * مل يلد ومل يولد * ومل يكن له كفوا أحد‬:‫التوحيد‬
(Surah) Al Tawheed - Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2] He does not
beget and is not begotten [112:3] And there does not happen to be anyone a match for
Him’ [112:4].
‫ عن‬،‫ عن املعاىف بن عمران‬،‫ عن أبيه‬،‫ عن إبراهيم بن اهليثم البلدي‬،‫ عن حممد بن سعيد بن حيىي‬،‫ الطالقاين‬:‫ ل‬،‫ يد‬- 1
‫ يا أمري‬:‫ إن أعرابيا قام يوم اجلمل إىل أمري املؤمنني عليه السالم فقال‬:‫ عن أبيه قال‬،‫ عن املقدام بن شريح بن هاين‬،‫إسرائيل‬
‫ إن اهلل واحد ؟‬:‫املؤمنني أتقول‬
Al Talaqany, from Muhammad Bin Saeed Bin Yahya, from Ibrahim Bin Al Haysam Al Baldy, from his father, from
Al Ma’afy Bin Imran, from Israeel, from Al Maqdam Bin Shareeh Bin Hany, from his father, who said,
‘A Bedouin stood up on the day of (the battle of) the camel, to Amir Al-Momineenasws and he
said, ‘O Amir Al-Momineenasws! Are youasws saying that Allahazwj is one?’
‫ دعوه‬:‫ يا أعرايب أما ترى ما فيه أمري املؤمنني من تقسم القلب ؟ فقال أمري املؤمنني عليه السالم‬:‫ فحمل الناس عليه وقالوا‬:‫قال‬
،‫فإن الذي يريده االعرايب هو الذي نريده من القوم‬
He (the narrator) said, ‘The people attacked upon him and they said, ‘O Bedouin! Do you not
see what Amir Al-Momineenasws is engrossed in from the division of the hearts?’ Amir Al-
Momineenasws said: ‘Leave him, for that which the Bedouin wants, it is which we want from
the people’.
،‫ ووجهان يثبتان فيه‬،‫ فوجهان منها ال جيوزان على اهلل عزوجل‬،‫ يا أعرايب إن القول يف أن اهلل واحد على أربعة أقسام‬:‫مث قال‬
Then heasws said: ‘O Bedouin! The word regarding that Allah azwj is One is upon four sections.
Two aspects from these are not allowed upon Allah azwj Mighty and Majesty, and two aspect
are proving regarding Himazwj.
‫ الن ما ال ثاين له ال يدخل يف باب‬،‫ واحد يقصد به باب االعداد فهذا ما ال جيوز‬:‫فأما اللذان ال جيوزان عليه فقول القائل‬
،‫االعداد أما ترى أنه كفر من قال إنه ثالث ثالثة‬
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As for those two which are not allowed upon Him azwj is the word of the speaker, ‘One’,
intending by it an issue of the counting. Thus, this what is not allowed, because there is no
second for Himazwj. Do not enter into the issue of counting. Do you not see that he would
commit Kufr, one who says that Heazwj is a third of the three?
.‫وقول القائل هو واحد من الناس يريد به النوع من اجلنس فهذا ما ال جيوز النه تشبيه وجل ربنا وتعاىل عن ذلك‬
And (secondly), the words of the speaker, ‘He is one from the people’, intending by it the
type from the genus. Thus, this is (also) not allowed, because Heazwj cannot be resembled,
and Majestic is our Lordazwj, and Exalted from that.
،‫ هو واحد ليس له يف االشياء شبه كذلك ربنا‬:‫وأما الوجهان اللذان يثبتان فيه فقول القائل‬
And, as for the two aspects which prove regarding Himazwj, are the words of the speaker,
‘Heazwj is One. There isn’t a resemblance from Himazwj among the things. Like that is our
Lordazwj’.
.‫ إنه عزوجل أحدي املعىن يعين به أنه ال ينقسم يف وجود وال عقل وال وهم كذلك ربنا عزوجل‬:‫وقول القائل‬
And the words of the speaker, ‘Heazwj is the Mighty and Majestic of one meaning’, meaning
by it that Heazwj cannot be divided in Hisazwj existence, nor intellect, nor imagination. Like
that is our Lordazwj Mighty and Majestic’’.75
‫ سألت أبا جعفر الثاين عليه السالم ما معىن‬:‫ عن أيب هاشم اجلعفري قال‬،‫ عن ابن عيسى‬،‫ عن حممد العطهار‬،‫ أيب‬:‫ مع‬،‫ يد‬- 2
.‫ اجملتمع عليه جبميع االلسن بالوحدانية‬:‫الواحد ؟ قال‬
My father, from Muhammad Al Ataar, from Ibn Isa, from Abu Hashim Al Ja’fary who said,
‘I asked Abu Ja’farasws the 2nd, ‘What is the meaning of the ‘One’?’ Heasws said: ‘The gathering
upon it with the entirety of the tongues with the Oneness’’.76
‫ قل هو اهلل أحد ما معىن االحد ؟‬:‫ قلت اليب جعفر الثاين عليه السالم‬:‫ قال‬،‫ عن أيب هاشم اجلعفري‬:‫ ج‬- 3
From Abu Hashim Al Ja’fary who said,
‘I said to Abu Ja’farasws the 2nd, ‘Say: ‘He, Allah, is One [112:1], what is the meaning of
‘One’?’
‫ بعد‬،‫ ولئن سألتهم من خلق السموات واالرض وسخر الشمس والقمر ليقولن اهلل‬:‫ اجملمع عليه بالوحدانية أما مسعته يقول‬:‫قال‬
.‫ذلك له شريك و صاحبة ؟‬
75
76
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Heasws said: ‘The gathering upon it with the Oneness. Have you not heard Him azwj Saying:
And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun
and the moon? They would be saying, ‘Allah’. [29:61], after that would there be an
associate and a female companion for Himazwj?’’.77
‫ عن أيب هاشم اجلعفري‬،‫ عن سهل‬،‫ عن علي بن حممد وحممد بن احلسن مجيعا‬،‫ عن الكليين‬،‫ ابن عصام والدقاق معا‬:‫ يد‬- 4
‫ ولئن‬.‫ الذي اجتماع االلسن عليه بالتوحيد كما قال اهلل عزوجل‬:‫ سألت أبا جعفر الثاين عليه السالم ما معىن الواحد ؟ قال‬:‫قال‬
. ‫سألتهم من خلق السموات واالرض ليقولن اهلل‬
Ibn Asaam and Al Daqaq both together, from Al Kulayni, from Ali Bin Muhammad, and Muhammad Bin Al
Hassan altogether, from Sahl, from Abu Hashim Al Ja’fary who said,
‘I asked Abu Ja’farasws the 2nd, ‘What is the meaning of the ‘One’?’ Heasws said: ‘That which
the tongues are united upon with the Oneness, just as Allah azwj Mighty and Majestic Said:
And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun
and the moon? They would be saying, ‘Allah’. [29:61]’’.78
‫ عن هشام بن احلكم أنه سأل الزنديق الصادق عليهم السالم عن قول من زعم أن اهلل مل يزل معه طينة موذية فلم‬:‫ ج‬- 5
.‫يستطع التفصي منها إال بامتزاجه هبا ودخوله فيها فمن تلك الطينة خلق االشياء‬
From Hisham Bin Al Hakam –
‘The atheist asked Al-Sadiqasws about the words of the one who claims that Allah azwj did not
cease to be with an annoying clay, and was not able upon being finishing off from it except
by the mingling with it and entering into it. Therefore, from that clay the things were
created’.
‫ سبحان اهلل وتعاىل ما أعجز إهلا يوصف بالقدرة ال يستطيع التفصي من الطينة ! إن كانت الطينة حية أزلية فكانا إهلني‬: ‫قال‬
‫ وإن كانت الطينة ميتة فال بقاء‬،‫ فإن كان ذلك كذلك فمن أين جاء املوت والفناء‬،‫قدميني فامتزجا ودبرا العامل من أنفسهما‬
.‫للميت مع االزيل القدمي وامليت ال جييئ منه حي‬
Glorious is Allahazwj and Exalted, how frustrated is a god described as being with power, not
being able to finish off from the clay! If the clay was alive from eternity, there would be two
ancient gods, so they merged and managed the universe from their own selves, if that was
like that. From where comes the death, and the perishing? If the clay was dead, then there
is no remaining for the dead along with the eternal, the ancient, and the dead is such that a
life cannot come from it.
‫ وحربوها هلم بألفاظ مرخزفة من غري‬،‫ نظروا يف كتب قد صنفتها أوائلهم‬،‫هذه مقالة الديصانية أشد الزنادقة قوال وأمهلهم مثال‬
.‫ وتكذيبا مبا جاؤوا به عن اهلل‬،‫ كل ذلك خالفا على اهلل وعلى رسله‬،‫ وال حجة توجب إثبات ما ادعوا‬،‫أصل ثابت‬
77
78
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These are the words of the Bradaisanites, the evilest of the atheists in words, and the most
forsaken of them in example. They looked into the books which their former ones had
classified, and improved these for them with decorative words of pupils of non-fixed origins,
nor any argument obligating proof of what they are claiming. All of that was in opposition to
Allahazwj and to Hisazwj Rasoolsaww, and a belying with whatever hesaww had come with from
Allahazwj.
‫فأما من زعم أن االبدان ظلمة واالرواح نور وأن النور ال يعمل الشر والظلمة ال تعمل اخلري فال جيب عليهم أن يلوموا أحدا على‬
‫ وال يتضرع‬،‫ وال له أن يدعو ربا‬،‫ وأن ذلك على الظلمة غري مستنكر الن ذلك فعلها‬،‫ وال إتيان فاحشة‬،‫ وال ركوب حرمة‬،‫معصية‬
،‫ وال يستعيذ بغريه‬،‫ والرب ال يتضرع إىل نفسه‬،‫ الن النور رب‬،‫إليه‬
As for the one who claims that the bodies are darkness and the souls are light, and the light
cannot do the evil, and the darkness cannot do the good, so it is not a must for them that
they accuse anyone upon an act of disobedience, nor indulging in a prohibition, nor coming
to an immorality; and that is not condemnable upon the darkness because that is what is
does, nor it is for it that it should supplicate to a Lord azwj nor beseech to Himazwj because the
Light is Lordazwj and Heazwj does not beseech to Himself, nor seek refuge with someone else.
‫ وال‬،‫ واالحسان من النور‬،‫ الن االساءة من فعل الظلمة وذلك فعلها‬،‫ أحسنت وأسأت‬:‫وال الحد من أهل هذه املقالة أن يقول‬
‫ فكانت الظلمة على قياس قوهلم أحكم فعال وأتقن تدبريا وأعز أركانا‬،‫ وليس هناك ثالث‬،‫ أحسنت يا حمسن‬:‫يقول النور لنفسه‬
‫من النور الن االبدان حمكمة‬
And it is not for anyone from the people of these words that he should be saying, ‘I did
good, and I did bad’, because the evil is from a deed of the darkness, and that is what it
does, and the good deed is from the Light, and the Light will not say to itself, ‘well done, O
favouring one’, and there isn’t a third one over there. The darkness is upon a measurement
of their words, ‘Wisest of deeds, and of precise arrangement, and strongest of the elements
from the Light, because the bodies are robust.
‫ وكل شئ يرى ظاهرا من الظهر واالشجار والثمار والطري والدواب جيب أن‬،‫فمن صور هذا اخلل ق صورة واحدة على نعوت خمتلفة‬
،‫ وما ادعوا بأن العاقبة سوف تكون للنور فدعوى‬،‫يكون إهلا مث حبست النور يف حبسها والدولة هلا‬
So, the Oneazwj Who Images the creatures in one image upon different labels, and
everything sees an apparent from the apparent, and the trees, and the fruits, and the birds,
and the animals, it is inevitable that there happens to be a God. Then He azwj Withheld the
light in its body and the state for it, and what they claimed with that the punishment will
soon happen for the light, therefore supplicate.
‫ وإن كان له مع الظلمة تدبري‬،‫ وليس له سلطان فال فعل له وال تدبري‬،‫وينبغي على قياس قوهلم أن ال يكون للنور فعل النه أسري‬
،‫فما هو بأسري بل هو مطلق عزيز فإن مل يكن كذلك وكان أسري الظلمة فإنه يظهر يف هذا العامل إحسان وخري مع فساد وشر‬
،‫فهذا يدل على أن الظلمة حتسن اخلري وتفعله كما حتسن الشر وتفعله‬
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And it is befitting upon a measurement of their words that there does not happen any deed
for the light because it is a prisoner (inside the body), and there is no authority for it,
therefore there is neither a deed for it nor a management, and that there was a
management for it along with the darkness.
So, it is not with imprisonment, but it is absolute, dear. If, it does not happen to be like that,
and it was a prisoner of the darkness, it would appear in this world as favour, and goodness
along with corruption and evil. Therefore, this points upon that the darkness thinks of the
goodness and does it, just as the evil things of the evil and does it.
" ‫ وبطلت دعواهم ويرجع االمر إىل أن اهلل واحد وما سواه باطل فهذه مقالة " ماين‬،‫ حمال ذلك فال نور يثبت وال ظلمة‬:‫فإن قالوا‬
.‫الزنديق وأصحابه‬
If they say, ‘That is impossible’, then neither is alight proved nor a darkness, and their claim
is invalidated, and the matter returns to that Allah azwj is One, and whatever besides it is
false. These are the words of the atheist Mani and his companions.
‫ أو‬،‫ النه ال حيتاج إىل احلاكم إال مغلوب‬،‫ النور والظلمة بينهما حكم فال بد من أن يكون أكرب الثالثة احلكم‬:‫وأما من قال‬
.‫ وهذه مقالة املدقونية واحلكاية عنهم تطول‬،‫ أو مظلوم‬،‫جاهل‬
And as for the one who says, ‘The light and the darkness, between the two is a rule’, then
there is no escape that the rule happens to be the greater of the three, because no one is
needy to the ruler except the overcomes, or an ignorant, or an oppressed. And these are the
words of the Al-Madquniyya, and the narrative about them is lengthy’.
،‫ فأخطأ امللتني ومل يصب مذهبا واحدا منهما‬،‫ متفحص أخذ بعض اجملوسية فشاهبا ببعض النصرانية‬:‫ فما قصة ماين ؟ قال‬:‫قال‬
.‫ وأن النور يف حصار من الظلمة على ما حكينا منه فكذبته النصارى وقبلته اجملوس‬،‫ نور وظلمة‬:‫وزعم أن العامل دبر من إهلني‬
He (the narrator) said, ‘And what is the story of Mani?’ He asws said: ‘And investigator who
took part of Zoroastrianism and resembled it with part of Christianity, and he erred in both
the two nations and did not hit even one of the doctrines from these two, and he alleged
that the universe is managed from two gods – light and darkness, and that the light is in a
siege from the darkness upon what weasws narrated from him. The Christians belied him and
the Zoroastrians accepted him’’.79
‫ ما اختذ اهلل من ولد وما كان معه من إله إذا لذهب كل إله مبا خلق‬:‫ مث رد على الثنوية الذين قالوا بإهلني فقال تعاىل‬:‫ فس‬- 6
.‫ولعال بعضهم على بعض‬
Then heasws rebutted upon the dualists, those who say with two gods: ‘So the Exalted Said:
Allah did not Take a son and there was not god along with Him – then each god would
have gone away with what it had created, and some of them would have been higher over
the others [23:91].
79
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،‫ ولطلب كل واحد منهما الغلبة‬،‫ ويريد هذا وال يريد هذا‬،‫ فيخلق هذا وال خيلق هذا‬،‫ لو كان إهلني كما زعمتم لكانا خيلقان‬:‫قال‬
،‫وإذا أراد أحدمها خلق إنسان وأراد اآلخر خلق هبيمة فيكون إنسانا وهبيمة يف حالة واحدة وهذا غري موجود‬
Heasws said: ‘If there were two gods as you are claiming, there would have been two
creations. So, this one would create, and this one would not create, and this one would
want, and this one would not want, and each one of the two would seek the prevalence.
And when one of the two intends to create the human being, and the other one intends to
create the animals, then the human beings and the animals would be in one state, and this
does not exist.
‫ وذلك‬،‫ ودل أيضا التدبري وثباته وقوام بعضه ببعض على أن الصانع واحد جل جالله‬،‫ والصنع لواحد‬،‫فلما بطل هذا ثبت التدبري‬
.‫ أنفا بالتحريك أي استنكافا وتنزها‬:‫ بيان‬.‫ سبحان اهلل عما تصفون‬:‫ مث قال أنفا‬،‫ ما اختذ اهلل من ولد اآلية‬:‫قوله‬
So, when this is invalidated, the management is proven, and the Maker is One. And the
management, and its proof, and the standing of part of it with part points as well upon that
the Maker is one, Majestic is Hisazwj Majesty, and that is in Hisazwj Words: Allah did not Take
a son [23:91] – the Verse. Then Heazwj Said on top: Glorious is Allah from what they are
ascribing [23:91]’’.80
‫ وسئل‬- ‫ مسعت أبا احلسن عليه السالم‬:‫ عن الربيع بن حممد قال‬،‫ عن يونس‬،‫ عن حممد بن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ مع‬،‫ يد‬- 7
.‫ الصمد الذي ال جوف له‬:‫ فقال‬- ‫عن الصمد‬
My father, from Sa’ad, from Muhammad Bin Isa, from Yunus, from Al Rabie Bin Muhammad who said,
‘I heard Abu Al-Hassanasws, and heasws had been asked about ‘Al-Samad’, so heasws said: ‘Al
Samad is that which there is no hollowness for it’’.81
‫ عن داود بن القاسم‬- ‫ و لقبه شباب الصرييف‬- ‫ عن حممد بن وليد‬،‫ عن سهل‬،‫ عن عالن‬،‫ عن الكليين‬،‫ الدقاق‬:‫ مع‬،‫ يد‬- 8
.‫ السيد املصمود إليه يف القليل والكثري‬:‫ جعلت فداك ما الصمد ؟ قال‬:‫ قلت اليب جعفر عليه السالم‬:‫اجلعفري قال‬
Al Daqaqm from Al Kulayni, from Alan, from Sahl, from Muhammad Bin Waleed, and his teknonym is Shabab Al
Sayrafi, from Dawood Bin Al Qasim Al Ja’fary who said,
‘I said to Abu Ja’farasws, ‘May I be sacrificed for youasws! What is Al-Samad?’ Heasws said: ‘The
Chief, aimed to, regarding the little and the more’’.82
،‫ عن حممد بن مسلم‬،‫ عن أيب أيوب‬،‫ عن صفوان بن حيىي‬،‫ عن امليثمي‬،‫ عن االشعري‬،‫ عن حممد العطار‬،‫ ابن الوليد‬:‫ يد‬- 9
‫ مث‬،‫ انسب لنا ربك فلبث ثالثا ال جييبهم‬:‫ إن اليهود سألوا رسول اهلل صلى اهلل عليه وآله فقالوا‬:‫عن أيب عبد اهلل عليه السالم قال‬
‫نزلت هذه السورة إىل آخرها‬
80
81
82
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Ibn Al Waleed, from Muhammad Al Ataar, from Al Sha’ary, from Al Maysami, from Safwan Bin Yahya, from Abu
Ayoub, from Muhammad Bin Muslim,
‘From Abu Abdullahasws having said: ‘The Jews asked Rasool-Allahsaww and they said, ‘Lineage
yoursaww Lordazwj for us’. Hesaww waited for three (days) not answering them. Then this Surah
(Al Tawheed – Ch 112) was Revealed up to its end’.
.‫ الذي ليس مبجوف‬:‫ ما الصمد ؟ فقال‬:‫فقلت‬
I said, ‘What is ‘Al Samad’?’ Heasws said: ‘That which isn’t with hollowness’’.83
‫ سألت أبا‬:‫ عن جابر بن يزيد قال‬،‫ عن احلسن بن أيب السري‬،‫ عن يونس‬،‫ عن حممد بن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 10
‫ واحد توحد بالتوحيد‬،‫ وتعاىل يف علو كنهه‬،‫ إن اهلل تباركت أمساؤه اليت يدعا هبا‬:‫ فقال‬،‫جعفر عليه السالم عن شئ من التوحيد‬
.‫ ووسع كل شئ علما‬،‫ ويصمد إليه كل شئ‬،‫ يعبده كل شئ‬،‫ مث أجراه على خلقه فهو واحد صمد قدوس‬،‫يف علو توحيده‬
My father, from Sa’ad, from Muhammad Bin Isa, from Yunus, from Al Hassan Bin Abu Al Sary, from Jabi Bin
Yazeed who said,
‘I aksed Abu Ja’farasws about something from the Tawheed, so heasws said: ‘Allahazwj, Blessed
are Hisazwj Names which Heazwj is called upon with these, and Exalted in the loftiness of
Hisazwj Essence, One with the Oneness in the loftiness of Hisazwj Tawheed. Then Heazwj Flowed
it upon Hisazwj creatures, so Heazwj is One, Samad, Holy. Everything worships Himazwj, and all
things aim to Himazwj, and Heazwj encompasses all things in knowledge’’.84
‫ دخلت على الرضا‬:‫ عن حممد بن عبيد قال‬،‫ عن علي بن سيف بن عمرية‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ – يد‬11
‫ وإذا‬،‫ ويكف عما ينكرون‬،‫ ويكلم الناس مبا يعرفون‬،‫ قل للعباسي يكف عن الكالم يف التوحيد وغريه‬:‫عليه السالم فقال يل‬
* ‫ قل هو اهلل أحد * اهلل الصمد * مل يلد ومل يولد * ومل يكن له كفوا أحد‬:- ‫سألوك عن التوحيد فقل – كما قال اهلل عزوجل‬
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Sayf Bin Umeyra, from Muhammad Bin Ubeyd who
said,
‘I went to Al-Rezaasws, and heasws said to me: ‘Say to the Abbaside to stop from the speech
regarding the Tawheed, and he should speak to the people with that they are
understanding, and stop from what they are denying. And when they ask you about the
Tawheed, then say just as Allahazwj Mighty and Majestic has Said: Say: ‘He, Allah, is One
[112:1] Allah is Al-Samad [112:2] He does not beget and is not begotten [112:3] And there
does not happen to be anyone a match for Him’ [112:4].
،‫ ليس كمثله شئ‬:- ‫وإذا سألوك عن الكيفية فقل – كما قال اهلل عزوجل‬
And when they ask you about the Qualitative state, then say just as Allah azwj Mighty and
Majestic Said: There isn’t anything like Him [42:11].
83
84
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.‫ كلم الناس مبا يعرفون‬،‫ هو السميع العليم‬:- ‫وإذا سألوك عن السمع فقل – كما قال اهلل عزوجل‬
And when they ask you about the Hearing, then say just as Allahazwj Mighty and Majestic
Said: and He is the Hearing, the Knowing [2:137]. Speak to the people with what they are
recognising’’.85
‫ قال حدثنا أبو سعيد عبدان بن‬،‫ حدثنا أبو حممد جعفر بن علي بن أمحد الفقيه القمي مث االيالقي رضي اهلل عنه‬:‫ يد‬- 12
‫ حدثين أبو احلسن حممد بن يعقوب بن حممد بن يوسف بن جعفر بن إبراهيم بن حممد بن علي بن عبد اهلل بن‬:‫ قال‬،‫الفضل‬
‫ قال حدثين أبو حممد احلسن بن‬،‫ حدثين أبو بكر حممد بن أمحد بن شجاع الفرغاين‬:‫ قال‬،‫جعفر بن أيب طالب مبدينة خجندة‬
‫ عن أيب عبد اهلل‬،‫ عن أيب البخرتي وهب بن وهب القرشي‬،‫ حدثين إمساعيل بن عبد اجلليل الربقي‬:‫ قال‬،‫محاد القربي مبصر‬
،‫ قل هو اهلل أحد‬:‫ عن أبيه حممد بن علي الباقر عليهما السالم يف قول اهلل عزوجل‬،‫الصادق جعفر بن حممد‬
It was narrated to us by Abu Muhammad Ja’far Bin Ali Bin Ahmad Al Faqeeh Al Qummi, then al Aylaqi, from
Abu Saeed Abdan Bin Al Fazl, from Abu Al Hassan Muhammad Bin Yaqoub Bin Muhammad Bin Yusuf Bin Ja’far
Bin Ibrahim Bin Muhammad Bin Ali Bin Abdullah Bin Ja’far Bin Abu Talib in the city of Khajandat, from Abu Bak
Muhammad Bin Ahmad Bin Shuja’a Al Faragany, from Abu Muhammad Al Hassan Bin Hamad Al Qabry at
Egypt, from Ismail Bin Abdul Jaleel Al Barqy, from Abu Al Bakhtary Wahab Bin Wahab Al Qarshy,
‘From Abu Abdullah Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws father
Muhammadasws Bin Ali Al-Baqirasws regarding the Words of Allahazwj Mighty and Majestic:
Say: ‘He, Allah, is One [112:1].
،‫ ليهتدي هبا من ألقى السمع وهو شهيد‬،‫ " قل " أي أظهر ما أوحينا إليك و نبأناك به بتأليف احلروف اليت قرأناها لك‬:‫قال‬
Heasws said: ‘Say:’, i.e., Manifest what Weazwj Revealed to yousaww and Informed yousaww with,
with the composition of the letter which Weazwj Recited to yousaww, for yousaww to guide with
the ones who casts the ear and hesaww is a witness.
" ‫ " هذا‬:‫ والواو إشارة إىل الغائب عن احلواس كما أن قولك‬،‫ فاهلاء تنبيه عن معىن ثابت‬،‫و " هو " إسم مشاور مكىن إىل غائب‬
‫ هذه آهلتنا احملسوسة املدركة‬:‫ فقالوا‬،‫ وذلك أن الكفار نبهوا عن آهلتهم حبرف إشارة الشاهد املدرك‬،‫إشارة إىل الشاهد عند احلواس‬
‫باالبصار‬
And ‘He,’ is a Name of a Consultant titled to an absentee. So, the (letter), ‘Ha’ is an alert
about the static meaning, and the (letter) ‘Waw’ is an indication to the unseen from the
senses just like your words, ‘this’, is an indication to the present with the senses, and that is
because the Kafirs alerted about their gods with letter indicating the present, the
perceptible, and they said, ‘These are our gods, the sensed, the realised with the sights.
‫ فاهلاء تثبيت‬.‫ قل هو اهلل أحد‬:‫ فأنزل اهلل تبارك وتعاىل‬،‫فأشر أنت يا حممد إىل إهلك الذي تدعو إليه حىت نراه وندركه وال نأله فيه‬
.‫ واهلل تعاىل عن ذلك بل هو مدرك االبصار ومبدع احلواس‬،‫للثابت والواو إشارة إىل الغائب عن درك االبصار وملس احلواس‬
85
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Therefore, yousaww indicate, O Muhammadsaww, to yoursaww Godazwj Whom yousaww supplicate

to until we see Himazwj, and realise Himazwj and do not carve Himazwj in it. So, Allahazwj Blessed
and Exalted Revealed: Say: ‘He, Allah, is One [112:1]. Thus, the (letter) ‘Ha’ proves the fixed,
and the (letter) ‘Waw’ is an indication to the hidden from the realisations of the sights and
the senses of a touch, and Allahazwj is Exalted from that, But, Heazwj is the Realiser of the
sights and the Initiator of the senses’’.
‫ علمين‬:‫ فقلت له‬،‫ بدر بليلة‬:‫ رأيت اخلضر عليه السالم يف املنام قبل‬:‫ عن أمري املؤمنني عليه السالم قال‬،‫ عن أبيه‬،‫حدثين أيب‬
‫ فلما أصبحت قصصتها على رسول اهلل صلى اهلل عليه وآله‬.‫ يا هو يا من ال هو إال هو‬:‫ قل‬:‫ فقال‬،‫شيئا أنصر به على االعداء‬
،‫ وكان على لساين يوم بدر‬،‫ يل يا علي علمت االسم االعظم‬:‫فقال‬
My father narrated to me –
‘From Amir Al-Momineenasws having said: ‘Iasws saw Al-Khizras in the dream one night before
(the battle of) Badr, and Iasws said to himas: ‘Tell measws something Iasws can be helped with
against the enemies’. Heas said: ‘Say: ‘O He, O One, there is no He except He’. So when it
was morning, Iasws related it to Rasool-Allahsaww, and hesaww said: ‘O Aliasws! Youasws learnt the
Magnificent Name’, and it was upon myasws tongue on the Day of Badr’.
.‫ يا هو يا من ال هو إال هو اغفر يل وانصرين على القوم الكافرين‬:‫وأن أمري املؤمنني عليه السالم قرأ قل هو اهلل أحد فلما فرغ قال‬
And that Amir Al-Momineenasws recited Say: ‘He, Allah, is One [112:1], and when heasws was
free, said: ‘O He, O One, there is no He except He. Forgive measws and Help measws against
the Kafir people’.
‫ اسم‬:‫ يا أمري املؤمنني ما هذه الكنايات ؟ قال‬:‫ فقال له عمار بن ياسر‬،‫وكان علي عليه السالم يقول ذلك يوم صفني وهو يطارد‬
،‫ وعماد التوحيد هلل ال إله إال هو‬،‫اهلل االعظم‬
And Aliasws was saying that on the Day of (the battle of) Siffeen, and he asws was attacking. So,
Ammar Bin Yaserra said, ‘O Amir Al-Momineenasws! What are these aliases?’ Heasws said: ‘The
Magnificent Name of Allahazwj, and pillars of the Tawheed of Allahazwj, there is no god except
Heazwj’.
.‫ مث نزل فصلى أربع ركعات قبل الزوال‬،‫ وأواخر احلشر‬،‫ شهد اهلل أنه ال إله إال هو‬:‫مث قرأ‬
Then heasws recited: ‘Allah Testifies that there is no god except Him [3:18], and the last part
of (Surah) Al-Hashr. Then heasws descended and prayed four Cycles (of Salaat before the
midday’.
،‫ واهلل هو املستور عن درك االبصار‬،‫ ويؤله إليه‬،‫ اهلل معناه املعبود الذي يأله فيه اخللق‬:‫ وقال أمري املؤمنني عليه السالم‬:‫قال‬
.‫احملجوب عن االوهام واخلطرات‬
He (the narrator) said, ‘And Amir Al-Momineenasws said: ‘(The Word) ‘Allah’, its meaning is
the worshipped One to whom the creatures deify and inspire to Him azwj. And Allahazwj, Heazwj
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is the veiled from the realisations of the sights, and veiled from the imaginations of the
mind’.
،‫ اهلل معناه املعبود الذي أله اخللق عن درك مائيته واالحاطة بكيفيته‬:‫قال الباقر عليه السالم‬
Al-Baqirasws said: ‘(The Word) ‘Allah’, its meaning is the worshipped One to Whom the
creatures deify from realising Hisazwj meaning and encompassing Hisazwj qualitative state’.
‫ فاالله هو املستور عن‬،‫ إذا فزع إىل شئ مما حيذره وخيافه‬:‫ ووله‬،‫ إذا حتري يف الشئ فلم حيط به علما‬:‫ أله الرجل‬:‫ويقول العرب‬
.‫حواس اخللق‬
And the Arabs are saying, ‘God of a man – when he is confused regarding the thing and
cannot encompass with him in knowledge, and make him a ruler when they panic to a thing
from what he is cautious of and fears. So, the god, he is the veil from the senses of the
creatures’.
‫ والتوحيد االقرار بالوحدة‬،‫ واالحد والواحد مبعىن واحد وهواملتفرد الذي ال نظري له‬،‫ االحد الفرد املتفرد‬:‫قال الباقر عليه السالم‬
،‫ والواحد املتبائن الذي ال ينبعث من شئ وال يتحد بشئ‬،‫وهو االنفراد‬
And Al-Baqirasws said: ‘The One, the Individual, the Lone, and the One and the Alone is with
one meaning, and Heazwj is the Lone for Whom there is no peer for Himazwj. And the
Tawheed, is the acceptance with the Oneness, and Heazwj is the Individual. And the One is
the Manifest Who is neither emitted from a thing nor united with a thing’.
‫ فمعىن‬،‫ الن العدد ال يقع على الواحد بل يقع على االثنني‬،‫ وليس الواحد من العدد‬،‫ إن بناء العدد من الواحد‬:‫ومن مث قالوا‬
.‫ متعال عن صفات خلقه‬،‫ اهلل أحد أي املعبود الذي يأله اخللق عن إدراكه واالحاطة بكيفيته فرد بإهليته‬:‫قوله‬
And from them, they said, ‘The numbers are built from the one, and the One isn’t from the
numbers, because the numbers cannot occur upon the one, but occur upon the two.
Therefore, the meaning of Hisazwj Words: Allah, is One [112:1], i.e. the worshipped One
Whom the creatures deify, from realising Himazwj and the encompassing with Hisazwj
qualitative state as an Individual with Hisazwj Godship, Exalted from the ascription of Hisazwj
creatures’.
.‫ الذي ال جوف له‬:‫ الصمد‬:‫ عن أبيه احلسني بن علي عليهم السالم أنه قال‬،‫ وحدثين أيب زين العابدين‬:‫قال الباقر عليه السالم‬
‫ الدائم الذي مل يزل وال‬:‫ والصمد‬.‫ الذي ال ينام‬:‫ والصمد‬.‫ الذي ال يأكل وال يشرب‬:‫ والصمد‬.‫ الذي قد انتهى سودده‬:‫والصمد‬
.‫يزال‬
Al-Baqirasws said: ‘And it was narrated to measws by myasws fatherasws Zayn Al-Abideenasws,
from hisasws father Al-Husaynasws Bin Aliasws having said: ‘Al-Samad is that which there is no
hollowness for it. And Al-Samad is what end point of glory. And Al-Samad is what which
neither eats nor drinks. And Al-Samad is what which does not sleep. And Al-Samad is the
perpetual Who neither ceases to be nor will cease to be’.
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.‫ الصمد القائم بنفسه الغين عن غريه‬:‫ كان حممد بن احلنفية رضي اهلل عنه يقول‬:‫قال الباقر عليه السالم‬
Al-Baqirasws said: ‘Muhammad Bin Al-Hanafiyyara was saying, ‘Al-Samad by Himself is

needless of others’.
.‫ الذي ال يوصف بالتغاير‬:‫ والصمد‬،‫ املتعايل عن الكون والفساد‬:‫ الصمد‬:‫وقال غريه‬
And others said, ‘Al-Samad is the Exalted from the occurrences and the corruption. And Al-
Samad is cannot be described by the change’.
.‫ الصمد السيد املطاع الذي ليس فوقه آمر وناه‬:‫قال الباقر عليه السالم‬
Al-Baqirasws said: ‘Al-Samad is the Chief of the obeyed ones, Who, there isn’t any
commander or forbidder above Himazwj’.
،‫ وال يؤوده حفظ شئ‬،‫ الذي ال شريك له‬:‫ الصمد‬:‫ وسئل علي بن احلسني زين العابدين عليهما السالم عن الصمد فقال‬:‫قال‬
.‫وال يعزب عنه شئ‬
He said, ‘And Aliasws Bin Al-Husaynasws Zayn Al-Abideenasws said about Al-Samad: ‘One Who
there is no associate for Himazwj, nor does the preservation of anything tires Himazwj, nor is
anything distant from Himazwj’’.86
‫ والصمد‬،‫ كن فيكون‬:‫ الصمد الذي إذا أراد شيئا قال له‬:‫ قال زيد بن علي عليه السالم‬:‫ قال وهب بن وهب القرشي‬- 13
.‫ وتفرد بالوحدة بال ضد وال شكل وال مثل وال ند‬،‫الذي أبدع االشياء فخلقها أضدادا وأشكاال و أزواجا‬
Wahab Bin Wahab Al-Qarshy said, ‘Zayd, son of Aliasws said, ‘Al-Samad is One Who,
whenever Heazwj Wants something, Says to it: “Be!” and it comes into being. And Al-Samad
is One Who Began the things, and Created their opposites, and similarities, and its pairs, and
Heazwj is Individualised by the Oneness with there being an opposite, not a similarity, nor an
example nor an adversary’. 87
‫ عن أبيه عليهم السالم أن أهل البصرة‬،‫ عن أبيه الباقر‬،‫ وحدثين الصادق جعفر بن حممد‬:‫ قال وهب بن وهب القرشي‬- 14
‫ بسم اهلل الرمحن الرحيم أما بعد فال ختوضوا يف‬:‫ فكتب إليهم‬،‫كتبوا إىل احلسني بن علي عليهما السالم يسألونه عن الصمد‬
،‫ وال تتكلموا فيه بغري علم‬،‫ وال جتادلوا فيه‬،‫القرآن‬
Wahab Bin Wahab Al Qarshy said,
‘It was narrated to me by Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws fatherasws Al-
Baqirasws, from hisasws fatherasws, that the people of Basra wrote to Al-Husaynasws asking
himasws about Al-Samad. So heasws wrote to them: ‘In the Name of Allahazwj the Beneficent,
86
87
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the Merciful. Having said this, do not run in the Quran and do not hold arguments in it and
do not speak regarding it without knowledge.
.‫ من قال يف القرآن بغري علم فليتبوأ مقعده من النار‬:‫فقد مسعت جدي رسول اهلل (صلى اهلل عليه و آله) يقول‬
Iasws have heard from myasws grandfather Rasool-Allahsaww saying: ‘One who regarding the
Quran without knowledge has reserved a seat for himself in the Fire’.
ِ َّ ُ‫َح ٌد اللَّه‬
‫َح ٌد‬
َ ‫ َملْ يَل ْد َو َملْ يُولَ ْد َو َملْ يَ ُك ْن لَهُ ُك ُفواً أ‬:‫الص َم ُد مث فسره فقال‬ َ ‫ اللَّهُ أ‬:‫ فقال‬،‫و إن اهلل سبحانه و تعاىل قد فسر الصمد‬
And surely. Allahazwj, Glorious is Heazwj, has Explained ‘Al-Samad’, so Heazwj Said: Allah, is One
[112:1] Allah is Al-Samad [112:2]. Then Heazwj Explained it, and Heazwj Said: ‘He does not
beget and is not begotten [112:3] And there does not happen to be anyone a match for
Him’ [112:4].
‫ و ال يتشعب‬،‫ و ال شيء لطيف كالنفس‬،‫َملْ يَلِ ْد مل خيرج منه شيء كثيف كالولد و سائر األشياء الكثيفة اليت خترج من املخلوقني‬
‫منه البدوات كالسنة و النوم و اخلطرة و اهلم و احلزن و البهجة و الضحك و البكاء و اخلوف و الرجاء و الرغبة و السأمة و‬
،‫اجلوع و الشبع‬
He does not beget - (means), there does not come out from Himazwj anything turbid like the
new-born which tends to come out from the creatures, and there is nothing subtle like the
soul. And do not be confused from Himazwj of the attributes like the slumber, and the sleep,
and the danger, and the, and the worry, and the grief, and the jubilation, and the laughter,
and the crying, and the fear, and the hope, and the desire, and being fed-up, and the
hunger, and the satiation.
،‫ و أن يتولد منه شيء كثيف أو لطيف‬،‫تعاىل أن خيرج منه شيء‬
Heazwj is Exalted from something coming out from Himazwj, and something be born from
Himazwj, be it thick or subtle.
‫ و الدابة من‬،‫ كالشيء من الشيء‬،‫ كما خترج األشياء الكثيفة من عناصرها‬،‫ و مل خيرج من شيء‬،‫َو َملْ يُولَ ْد مل يتولد من شيء‬
،‫ و الثمار من األشجار‬،‫ و املاء من الينابيع‬،‫ و النبات من األرض‬،‫الدابة‬
And is not begotten [112:3] (means), Heazwj was not born from something, and did not come
out from something, just as the turbid things tend to come out from their components, like
the thing from the thing, and the animal from the animal, and the plants from the ground,
and the water from the springs, and the fruits from the trees.
‫ و‬،‫ و الذوق من الفم‬،‫ و الشم من األنف‬،‫ و السمع من األذن‬،‫ كالبصر من العني‬،‫ال كما خترج األشياء اللطيفة من مراكزها‬
،‫ و كالنار من احلجر‬،‫ و املعرفة و التميز من القلب‬،‫الكالم من اللسان‬
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Nor like the subtle things coming out from their locations, like the sight from the eyes, and
the hearing from the ears, and the smell from the nose, and the taste from the mouth, and
the speech from the tongue, and the recognition and the discernment from the heart, and
like the fire from the rock.
،‫ و منشئ األشياء بقدرته‬،‫ مبدع األشياء و خالقها‬،‫ بل هو اهلل الصمد الذي ال من شيء و ال يف شيء و ال على شيء‬،‫وال‬
،‫ و يبقى ما خلق للبقاء بعلمه‬،‫يتالشى ما خلق للفناء مبشيته‬
And no! But, Heazwj is Allahazwj, Al-Samad, Who is neither from a thing, nor in anything, nor
upon anything. Initiator of the things and their Creator, and Grower of the things by His azwj
Power. It fades to perish what Heazwj Creates by Hisazwj Desire, and there remain what Heazwj
Creates for the remaining by Hisazwj Knowledge.
.»‫فذلكم اهلل الصمد الذي مل يلد و مل يولد و مل يكن له كفوا أحد‬
So that is Allahazwj, Al-Samad, Who does not beget and is not begotten [112:3] And there
does not happen to be anyone a match for Him’ [112:4]’’.88
‫ قدم وفد من فلسطني على الباقر عليه السالم فسألوه‬:‫ مسعت الصادق عليه السالم يقول‬:‫ قال وهب بن وهب القرشي‬- 15
،‫ تفسريه فيه الصمد مخسة أحرف‬:‫ مث سألوه عن الصمد فقال‬،‫عن مسائل فأجاهبم‬
Wahab Bin Wahab Al Qarshy said,
‘‘I heard Al-Sadiqasws saying: ‘A delegation from the people of Palestine came to Al-Baqirasws,
and they asked himasws certain questions. So heasws answered them. Then they asked himasws
about Al-Samad, and heasws said: ‘Its interpretation is upon five letters: -
،‫ وذلك تنبيه وإشارة إىل الغائب عن درك احلواس‬،‫ شهد اهلل أنه ال إله إال هو‬:‫ وهو قوله عزوجل‬،‫فااللف دليل على إنيته‬
The (letter) ‘Alif’ is evidence upon Hisazwj Self-Attribution, and these are the Words of the
Mighty and Majestic: Allah Testifies that there is no god except Him [3:18], and that is
Hisazwj Admonition, and an indication to the hidden from the realisation of the sensory
perceptions.
،‫والالم دليل على إهليته بأنه هو اهلل‬
And (the letter) ‘Lam’ evidences upon Hisazwj Divinity, that indeed Heazwj is Allahazwj.
‫ ويظهران يف الكتابة دليالن على أن إهليته لطيفة خافية ال‬،‫وا اللف والالم مدغمان ال يظهران على اللسان وال يقعان يف السمع‬
،‫يدرك باحلواس‬
88
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And the (letter) ‘Alif’, and the (letter) ‘Lam’ are both embedded, not appearing upon the
tongue nor occurring in the hearing, and they both appear in the writing, both evidencing
upon that Hisazwj Divinity, by Hisazwj Subtleness cannot be realised by the sensory
perceptions.
‫ ال بل هو‬،‫ وال اذن سامع الن تفسري االله هو الذي أله اخللق عن درك مائيته وكيفيته حبس أو بوهم‬،‫وال يقع يف لسان واصف‬
،‫مبدع االوهام وخالق احلواس‬
And they do not occur in the tongue of the describer nor an ear of the listener, because the
interpretation of the God – Heazwj is the God, the Creator (being more Exalted) from Hisazwj
Instincts and Hisazwj Qualitative State being realised by sensory perceptions of imaginations.
No! But, Heazwj is the Initiation of the imaginations and the Creator of the sensory
perceptions.
‫ وتركيب أرواحهم اللطيفة يف أجسادهم‬،‫وإمنا يظهر ذلك عند الكتابة فهو دليل على أن اهلل سبحانه أظهر ربوبيته يف إبداع اخللق‬
،‫ كما أن الم الصمد ال تتبني وال تدخل يف حاسة من حواسه اخلمس‬،‫ فإذا نظر عبد إىل نفسه مل ير روحه‬،‫الكثيفة‬
And rather, that appears during the writing, evidencing upon that Allah azwj, Glorious is
Heazwj, Hisazwj Lordship appears in the Initiation of the creation and the Installation of their
subtle souls into their coarse bodies. So, when the servant looks at himself, he does not see
his own soul, just as the (letter) ‘Lam’ in (the word) ‘Al-Samad’ is not discerned, and does
not enter into a sensory perception of the five senses.
‫ فمىت تفكر العبد يف مائية الباري وكيفيته أله فيه وحتري ومل حتط فكرته بشئ يتصور‬،‫فإذا نظر إىل الكتابة ظهر له ما خفي ولطف‬
،‫ ومركب أرواحهم يف أجسادهم‬،‫ فإذا نظر إىل خلقه ثبت له أنه عزوجل خالقهم‬،‫ النه عزوجل خالق الصور‬،‫له‬
But, when he looks as the writing, it appears to him what was hidden and subtle. So, when
the servant ponders regarding the essence of the Creator and His azwj Qualitative state, he
would be stupefied and confused, and his thinking would not encompass anything he
images for Himazwj, because the Mighty and the Majestic is the Creator of the images.
Therefore, when he looks into his own creation, it would be proved to him that He azwj,
Mighty and Majestic is their Creator, and their souls have been Installed into their bodies.
‫ ووعد بالصدق‬،‫ ودعا عباده إىل اتباع الصدق بالصدق‬،‫ وقوله صدق و كالمه صدق‬،‫وأما الصاد فدليل على أنه عزوجل صادق‬
،‫دار الصدق‬
And, as for the (letter) ‘Saad’, it evidences upon that He azwj, Mighty and Majestic, is True
(Sadiq), and Hisazwj Words are True, and Hisazwj Speech is Truth, and Heazwj Calls Hisazwj
servants to follow the Truth with the Truth, and Promised with the Truth, a House of the
Truth.
،‫ مل يزل وال يزال وال يزول ملكه‬،‫ وأنه امللك احلق‬،‫وأما امليم فدليل على ملكه‬
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And as for the (letter) ‘Meem’, it evidences upon Hisazwj Kingdom (Mulk), and Heazwj is the
True King, neither having declined, nor declining, nor will be declining (ever), His azwj
Kingdom’’.
‫ بل هو اهلل عز وجل مكون الكائنات الذي كان‬،‫ وأنه عزوجل دائم تعاىل عن الكون والزوال‬،‫وأما الدال فدليل على دوام ملكه‬
.‫بتكوينه كل كائن‬
And as for the (letter) ‘Daal’, it evidences upon the permanence of His azwj Kingdom, and
Heazwj, Mighty and Majestic, is Permanent, Exalted from the coming into being and the non-
existence. But, Heazwj, Mighty and Majestic is the Creator of the existence, which, by His azwj
Existence, everything exists’.
‫ لو وجدت لعلمي الذي آتاين اهلل عزوجل محلة لنشرت التوحيد واالسالم واالميان والدين والشرائع من‬:‫مث قال عليه السالم‬
،‫الصمد‬
Then heasws said: ‘If Iasws were to find a bearer for myasws knowledge which Allahazwj Mighty
and Majestic has Given measws, Iasws would publicise the Tawheed, and Al Islam, and the
Eman, and the Religion, and the Laws, (all from) ‘Al-Samad’.
‫ سلوين قبل أن‬:‫وكيف يل بذلك ومل جيد جدي أمري املؤمنني عليه السالم محلة لعلمه حىت كان يتنفس الصعداء ويقول على املنرب‬
‫ فال تتولوا قوما‬،‫ أال وإين عليكم من اهلل احلجة البالغة‬،‫ أال ال أجد من حيمله‬،‫ هاه هاه‬،‫تفقدوين فإن بني اجلوانح مين علما مجا‬
.‫غضب اهلل عليهم قد يئسوا من اآلخرة كما يئس الكفار من أصحاب القبور‬
And how can it happen to be for measws with that, and myasws grandfatherasws, Amir Al-
Momineenasws could not find a bearer of hisasws knowledge until heasws breathed a sigh and
heasws was saying from the Pulpit: ‘Ask measws before you all lose measws, for in between the
two wings of mineasws is immense knowledge. ‘Haah’ ‘Haah’ (pay attention) Iasws cannot,
cannot find one to bear it. Indeed, and Iasws am the conclusive Proof from Allahazwj. So not
people turned away, Allahazwj being Wrathful upon them, and they despaired from the
Hereafter just as the Kafirs despair from the occupants of the graves’.
،‫ احلمد هلل الذي من علينا ووفقنا لعبادته االحد الصمد الذي مل يلد ومل يولد ومل يكن له كفوا أحد‬:‫مث قال الباقر عليه السالم‬
.‫ محدا سرمدا و شكرا واصبا‬،‫وجنبنا عبادة االوثان‬
Then Al-Baqirasws said: ‘The Praise is for Allahazwj, Who Conferred upon usasws and
Harmonised usasws to worship the One, the Samad, Who does not beget and is not begotten,
and there does not happen to be anyone a match for Him azwj, and Kept usasws aside from
worshipping the idols – continuous Praise and constant thanks.
‫ ومل يولد فيكون له والد يشركه يف ربوبيته‬،‫ مل يلد فيكون له ولد يرثه ملكه‬:‫ مل يلد ومل يولد يقول اهلل عزوجل‬:‫وقوله عزوجل‬
.‫ ومل يكن له كفوا أحد فيعازه يف سلطانه‬،‫وملكه‬
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And the Words of the Mighty and Majestic: He does not beget and is not begotten [112:3] –
Heazwj is Saying, that Heazwj, the Mighty and Majestic does not beget, so there would happen
to be a son for Himazwj to inherit Hisazwj Kingdom, and Heazwj is not begotten for a parent to
be for Himazwj, associating Himazwj in Hisazwj Lordship and Hisazwj Kingdom, and there does not
happen to be anyone a match for Himazwj, so he could oppose Himazwj in Hisazwj Authority’’.89
‫ قال أبو‬:‫ عن جابر قال‬،‫ عن احلسن بن السري‬،‫ عن يونس‬،‫ عن ابن بزيع‬،‫ عن ابن هاشم‬،‫ عن أبيه‬،‫ ابن إدريس‬:‫ يد‬- 16
،‫ مث أجراه على خلقه‬،‫ أحد توحد بالتوحيد يف توحده‬- ‫ تباركت أمساؤه وتعاىل يف علو كنهه‬- ‫ إن اهلل عزوجل‬:‫جعفر عليه السالم‬
.‫ ربنا وسع كل شئ علما‬،‫ وفوق الذي عسينا أن نبلغ‬،‫فهو أحد صمد ملك قدوس يعبده كل شئ ويصمد إليه‬
Ibn Idrees, from his father, from Ibn Hashim, from Ibn Bazie, from Yunus, from Al Hassan Bin Al Sary, from Jabir
who said,
‘Abu Ja’farasws said: ‘Allahazwj Mighty and Majestic – Blessed are Hisazwj Names and Exalted in
Loftiness of Hisazwj Existence – is One, one with the Tawheed in Hisazwj Oneness. Then Heazwj
Flowed it upon Hisazwj creatures. Heazwj is One, Samad, King, Holy. All things worship Himazwj
and aim to Himazwj, and above what weasws can communicate. Ourasws Lordazwj Encompasses
all things in knowledge’’.90
‫ إن اهلل تبارك‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن احلليب وزرارة‬،‫ عن ابن فضال‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 17
.‫ وإمنا الروح خلق من خلقه نصر وتأييد وقوة جيعله اهلل يف قلوب الرسل واملؤمنني‬،‫ ليس له جوف‬،‫وتعاىل أحد صمد‬
My father, from Sa’ad, from Ibn Isa, from Ibn Fazal, from Al Halby, and Zurara,
‘From Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted is One, Samad, there
being no hollowness for Himazwj. And rather, the (Holy) Spirit is a creature from Hisazwj
creatures, as a help, assistance, strength, Allahazwj Made to be in the hearts of the Rasoolsas
and the Momineen’’.91
‫ سأل رجل من الثنوية أبا احلسن علي بن موسى الرضا عليه‬:‫ عن الفضل بن شاذان قال‬،‫ عن ابن قتيبة‬،‫ ابن عبدوس‬:‫ يد‬- 18
‫ فما الدليل على أنه واحد ؟‬،‫ إن صانع العامل اثنان‬:‫ إين أقول‬:‫ فقال له‬- ‫ وأنا حاضر‬- ‫السالم‬
Ibn Abdous, from Ibn Quteyba, from Al Fazl Bin Shazan who said,
‘A man from the dualists asked Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws, and I was
present, saying to himasws, ‘I am saying that the Makers of the universe are two, so what is
the evidence upon that is it one?’
‫ وأكثر من واحد‬،‫ فالواحد جممع عليه‬،‫ إنه اثنان دليل على أنه واحد النك مل تدع الثاين إال بعد إثباتك الواحد‬:‫ قولك‬:‫فقال‬
. ‫خمتلف فيه‬
89
90
91
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Heasws said: ‘Your words that there are two, (itself) evidences upon that it is one, because
you cannot call the second except after your proving the one, for the one is added upon it,
and more than one, there would be a difference in it’’. 92
‫ قلت اليب عبد اهلل عليه‬:‫ عن هشام بن احلكم قال‬،‫ عن ابن أيب عمري‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 19
.‫ لو كان فيهما آهلة إال اهلل لفسدتا‬:‫ كما قال عزوجل‬،‫ اتصال التدبري ومتام الصنع‬:‫السالم ما الدليل على أن اهلل واحد ؟ قال‬
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
‘I said to Abu Abdullahasws, ‘What is the evidence upon that Allahazwj is one?’ Heasws said:
‘Connection of the arrangement and completeness of the making, just as the Mighty and
Majestic Said: If there had been a god in them (skies and the earth) except Allah, it
(universe) would have been spoilt. [21:22]’’.93
:‫ فإهنم يقولون‬:‫ قلت‬.‫ الذي ال سرة له‬:‫ فقال‬،‫ سألت أبا جعفر عليه السالم عن الصمد‬:‫ عن داود بن القاسم قال‬:‫ ف‬- 20
.‫ كل ذي جوف له سرة‬:‫ فقال‬،‫إنه الذي ال جوف له‬
From Dawood Bin Al Qasim who said,
‘I asked Abu Ja’farasws about Al-Samad, and heasws said: ‘That which there is navel for him’. I
said, ‘But they are saying, it is the one which there is no hollowness for it?’ He asws said:
‘Every one with hollowness, there is a navel for it’.94
‫ وال‬،‫ وال مثل وال شبه‬،‫ تأويل الصمد ال اسم وال جسم‬:‫ قال علي عليه السالم‬:‫ فقال‬.‫ سئل ابن احلنفية عن الصمد‬:‫ جع‬- 21
‫ وال قيام وال‬،‫ وال مال وال خال‬،‫ وال هنا وال مثة‬،‫ وال كيف وال أين‬،‫ وال موضع وال مكان‬،‫ وال حد وال حدود‬،‫صورة وال متثال‬
،‫ وال على لون‬،‫ وال خيلو منه موضع ال يسعه موضع‬،‫ وال روحاين وال نفساين‬،‫ وال ظلماين وال نوراين‬،‫ وال سكون وال حركة‬،‫قعود‬
.‫ منفي عنه هذه االشياء‬،‫ وال على شم رائحة‬،‫وال على خطر قلب‬
Ibn Al-Hanafiyyara was asked about Al-Samad, and he said, ‘Aliasws said: ‘Explanation of Al-
Samad is – No name, nor body, nor example, nor resemblance, nor image, nor replica, nor
limit, nor limitations, nor place, nor house, nor how, nor where, nor here, nor there, nor
filled, nor empty, nor standing, nor sitting, nor stillness, nor movement, nor darkness, nor
light, nor spiritual, nor self, nor any place being empty from Him azwj, nor any space wide
enough for Himazwj, nor upon a colour, nor upon an occurrence of a hear, nor upon an
aromatic smell. These things are negated from Himazwj’’.95
‫ مل ال جيوز أن يكون صانع العامل‬:‫ من سؤال الزنديق عن الصادق عليه السالم أن قال‬:‫ عن هشام بن احلكم أنه قال‬:‫ ج‬- 22
‫أكثر من واحد ؟‬
From Hisham Bin Al Hakam having said,
92
93
94
95
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‘From the questions of the atheist asking Al-Sadiqasws, is that he said, ‘Why is it not allowed
that there happen to be makers of the universe, more than one?’
‫ أو يكون أحدمها قويا‬،‫ أو يكونا ضعيفني‬،‫ إهنما اثنان من أن يكونا قدميني قويني‬:‫ ال خيلو قولك‬:‫قال أبو عبد اهلل عليه السالم‬
‫ فإن كانا قويني فلم ال يدفع كل واحد منهما صاحبه ويتفرد بالربوبية ؟‬،‫واالخر ضعيفا‬
Abu Abdullahasws said: ‘You are not free from your words that there are two (gods). Either
they are both eternally from before, both strong, or they are both weak, and one of them
happens to be strong and the other one weak. So, if they were both strong, so why doesn’t
each one of the two repulse his companion and be alone with the Lordship?
،‫ للعجر الظاهر يف الثاين‬- ‫ كما نقول‬- ‫وإن زعمت أن أحدمها قوي واالخر ضعيف ثبت أنه واحد‬
And if you are alleging that one of the two is strong and the other one is weak, it would be
proven that Heazwj is One just as we are saying due to the inability of the second one being
apparent.
‫ والفلك‬،‫ فلما رأينا اخللق منتظما‬،‫ أو مفرتقني من كل جهة‬،‫ إهنما اثنان مل خيل من أن يكونا متفقني من كل جهة‬:‫وإن قلت‬
.‫ دل صحة االمر والتدبري وايتالف االمر على أن املدبر واحد‬،‫ واختالف الليل والنهار والشمس والقمر‬،‫جاريا‬
So if you were to say that there are two (gods), and that they are both concordant from
every aspect, or separate from every aspect, so when we see the creation being regulated
and the planets flowing, and the night and the day, and the sun and the moon, are evidence
to the wellbeing of the order and the strategy, and the coalition of the matters evidences
upon that the Regulator is One’’.
‫ عن العباس بن عمرو‬،‫ عن إبراهيم بن هاشم القمي‬،‫ عن احلسني بن احلسن‬،‫ عن الربمكي‬،‫ عن أيب القاسم العلوي‬،‫ الدقاق‬:‫يد‬
:‫ وزاد فيه‬،‫ عن هشام بن احلكم مثله‬،‫الفقيمي‬
Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmakky, from Al Husayn Bin Al Hassan, from Ibrahim Bin
Hashim Al Qummi, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
- similar to it, and there is an increase in it:
،‫مث يلزمك إن ادعيت اثنني فالبد من فرجة بينهما حىت يكونا اثنني فصارت الفرجة ثالثا بينهما قدميا معهما فليزمك ثالثة‬
Then it would necessitate you, if you claim two (gods) that there should be a gap between
the two in what is between them until they can happen to be two. Thus, the gap would
come to be the third (entity) between the two (gods), being eternally from before along
with the two of them. Thus, it would necessitate a third (entity).
‫ مث يتناهى يف العدد إىل ما ال هناية له يف‬،‫وإن ادعيت ثالثة لزمك ما قلنا يف االثنني حىت يكون بينهم فرجتان فيكونوا مخسة‬
.‫الكثرة‬
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So, if you were to claim three, it would necessitate you what you said regarding the two,
until there can happen to be a gap between them until they can happen to be five. Then you
would end up in the numbering to what there is no end to it regarding the multitude’’. 96
‫ سألت أبا احلسن الرضا عليه السالم عن‬:‫ عن سعد بن سعد قال‬،‫ عن عباد بن سليمان‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 23
.‫ هو الذي أنتم عليه‬:‫ فقال‬،‫التوحيد‬
Ibn Al Waleed, from Al Safar, from Abad Bin Suleyman, from Sa’ad Bin Sa’ad who said,
‘I asked Abu Al-Hassan Al-Rezaasws about the Tawheed, and heasws said: ‘It is that which you
are upon (Wilayah)’’.97
‫ عن أيب عبد اهلل‬،‫ عن زرارة‬،‫ عن ابن بكري‬،‫ عن ابن فضال‬،‫ ويعقوب بن يزيد‬،‫ عن إبراهيم بن هاشم‬،‫ عن سعد‬،‫ أيب‬:‫ – يد‬24
‫ هو توحيدهم هلل‬:‫ " وله أسلم من يف السموات واالرض طوعا وكرها " قال‬:‫ مسعته وهو يقول – يف قوله عزوجل‬:‫عليه السالم قال‬
.‫عزوجل‬
My father, from Sa’d, from Ibrahim Bin Hashim, and Yaqoub Bin Yazeed, from Ibn Fazal, from Ibn Bakeyr, from
Zurara,
‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying, regarding the Words
of the Mighty and Majestic: And to Him submit the ones is in the skies and the earth,
willingly and unwillingly [3:83]: ‘It is their Tawheed of Allahazwj Mighty and Majestic’’.98
‫ قال رسول اهلل صلى اهلل‬:‫ عن علي عليهم السالم قال‬،‫ عن آبائه‬،‫ عن الرضا‬،‫ عن الفراء‬،‫ عن ابن مهرويه‬،‫ االشناين‬:‫ يد‬- 25
.‫ واستنزلوا الرزق بالصدقة‬،‫ التوحيد نصف الدين‬:‫عليه وآله‬
Al Ashany, from Ibn Mahrawiya, from Al Fara’a,
‘From Al-Rezaasws, from hisasws forefathersasws, from Aliasws having said: ‘Rasool-Allahsaww said:
‘The Tawheed is half the Religion, and bring down the sustenance with the charity’’.99
96
97
98
99
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)‫) * * (عبادة االصنام والكواكب واالشجار والنيرين وعلة حدوثها) * * (وعقاب من عبدها أو قرب إليها قربانا‬7 ‫* (باب‬
CHAPTER 7 – WORSHIPPING THE IDOLS, AND THE STARS,

AND THE TREES, AND THE FIRES, AND REASON FOR THEIR
INNOVATION, AND PUNISHMENT OF THE ONE WHO
WORSHIPS THESE, OR OFFERS AND OFFERING TO THESE
71 ‫ قل أندعوا من دون اهلل ماال ينفعنا وال يضرنا‬:‫ االنعام‬،‫* االيات‬
The Verses – (Surah) Al-Anaam: Say: ‘Should we be supplicating to the ones besides Allah
what can neither benefit us nor harm us [6:71].
* ‫ أيشركون ماال خيلق شيئا وهم خيلقون‬:‫االعراف‬
(Surah) Al Araaf: Are they associating (with Him) what cannot create anything while they
have been created? [7:191]
* ‫وال يستطيعون هلم نصرا وال أنفسهم ينصرون‬
And there is no ability for them to help nor can they help themselves [7:192]
* ‫وإن تدعوهم إىل اهلدى ال يتبعوكم سواء عليكم أدعومتوهم أم أنتم صامتون‬
And if you invite them to the Guidance they will not follow you. It is the same upon you
whether you invite them or you are silent [7:193]
* ‫إن الذين تدعون من دون اهلل عباد أمثالكم فادعوهم فليستجيبوا لكم إن كنتم صادقني‬
Surely, those whom you are calling from besides Allah are servants like you all, therefore
call them and let them answer you all if you were truthful [7:194]
‫أهلم أرجل ميشون هبا أم هلم أيد يبطشون هبا أم هلم أعني يبصرون هبا أم هلم آذان يسمعون هبا قل ادعوا شركائكم مث كيدون فال‬
‫تنظرون‬
Are there feet for them to be walking with, or hands for them to be holding with, or ears
for them to be hearing with? Say: ‘Call your associates, then plot (against me) and do not
respite’ [7:195]
‫* إن وليي اهلل الذي نزل الكتاب وهو يتوىل الصاحلني‬
Surely, my Guardian is Allah Who Revealed the Book, and He Befriends the righteous
[7:196]
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‫* والذين تدعون من دونه ال يستطيعون نصركم وال أنفسهم ينصرون‬
And those you are calling from besides Him, they are not able to help you nor can they
help themselves [7:197]
198 - 191 ‫* وإن تدعوهم إىل اهلدى ال يسمعوا وتراهم ينظرون إليك وهم ال يبصرون‬
And even if you do invite them to Guidance, they will not be listening, and you will see
them looking towards you and they are not seeing [7:198]
‫ ويعبدون من دون اهلل ما ال يضرهم وال ينفعهم ويقولون هؤالء شفعاؤنا عند اهلل قال أتنبؤن اهلل مبا ال يعلم يف السموات وال‬:‫يونس‬
18 ‫يف االرض سبحانه وتعاىل عما يشركون‬
(Surah) Yunusas - And they are worshipping from besides Allah what can neither harm
them nor benefit them, and they are saying: ‘These would be our intercessors in the
Presence of Allah. Say: ‘Are you informing Allah of what He does not know of in the skies
or in the earth? Glory be to Him, and Exalted is He from what they are associating’ [10:18]
‫ قل هل من شركائكم من يبدؤ اخللق مث يعيده قل اهلل يبدؤ اخللق مث يعيده فأىن تؤفكون‬:" ‫"وقال تعاىل‬
And the Exalted Said: Say: ‘Is there from your associates anyone who can begin the
creation and then repeat it?’ Say: ‘Allah Begins the creation then He Repeats it. How come
you are being deluded?’ [10:34]
‫* قل هل من شركائكم من يهدي إىل احلق قل اهلل يهدى للحق أفمن يهدي إىل احلق أحق أن يتبع أمن ال يهدي إال أن يهدى‬
35 ،34 ‫فما لكم كيف حتكمون‬
Say: ‘Is there from your associates any one who can guide to the Truth?’ Say: ‘Allah Guides
to the Truth. Is the one who guides to the Truth more rightful to be followed or the one
who does not guide unless if he is Guided? So, what is the matter with you all? How are
you judging?’ [10:35]
109 ‫ فالتك يف مرية مما يعبد هؤالء ما يعبدون إال كما يعبد آباؤهم من قبل و إنا ملوفوهم نصيبهم غري منقوص‬::‫هود‬
(Surah) Hudas: So do not fall into doubt from what these ones worship. They are not
worshipping except like what their forefathers worshipped from before, and We will Fulfil
their share without deficiency [11:109]
17 ‫ أفمن خيلق كمن ال خيلق أفال تذكرون‬:‫النحل‬
(Surah) Al Nahl - Is He then Who Creates, like the one who does not create? Are you not
then minding? [16:17]
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‫ والذين يدعون من دون اهلل ال خيلقون شيئا وهم خيلقون‬:" ‫" وقال تعاىل‬
And the Exalted Said: And those whom they are calling upon from besides Allah did not
create anything, and they are Created [16:20]
‫* أموات غري أحياء وما يشعرون أيان يبعثون‬
(They are) dead, not living, and they are not aware when they would be Resurrected
[16:21]
22 - 20 ‫* إهلكم إله واحد فالذين ال يؤمنون باآلخرة قلوهبم منكرة وهم مستكربون‬
Your God is one God, so (as for) those who are not believing in the Hereafter, their hearts
are in denial and they are being arrogant [16:22]
‫ واهلل فضل بعضكم على بعض يف الرزق فما الذين فضلوا برادي رزقهم على ما ملكت أمياهنم فهم فيه سواء‬:" ‫" وقال تعاىل‬
71 ‫أفبنعمت اهلل جيحدون‬
And the Exalted Said: And Allah has Preferred some of you over the others regarding the
Sustenance, but those who have been Preferred will not hand over their sustenance to
what their right hands possess so they would be equal in it. Is it the Favour of Allah they
are denying? [16:71]
‫ ويعبدون من دون اهلل ما ال ميلك هلم رزقا من السموات واالرض شيئا وال يستطيعون‬:" ‫" وقال تعاىل‬
And the Exalted Said: And they are worshipping ones besides Allah what neither controls
for them any sustenance from the skies and the earth by anything nor are they able to
[16:73]
‫* فال تضربوا هلل االمثال إن اهلل يعلم وأنتم ال تعلمون‬
Therefore, do not strike resemblances for Allah; surely Allah Knows and you do not know
[16:74]
‫* ضرب اهلل مثال عبدا مملوكا ال يقدر على شئ ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستون احلمد هلل بل‬
‫أكثرهم ال يعلمون‬
Allah Strikes an example of an owned slave, not being able upon anything; and one We
Graced from Us a googly sustenance, so he spends from it secretly and openly, are they
equal? The Praise is for Allah! But, most of them do not know [16:75]
‫* وضرب اهلل مثال رجلني أحدمها أبكم ال يقدر على شئ وهو كل على موليه أينما يوجهه ال يأت خبري هل يستوي هو ومن يأمر‬
76 - 73 ‫بالعدل وعلى صراط مستقيم‬
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And Allah Strikes an example of two men – one of them being dumb, not being able upon
anything, and he is a burden upon his master. Wherever he sends him, he does not come
with any good. Are they equal, him and the one who orders with the justice, and he is
upon the Straight Path? [16:76]
42 ‫ يا أبت مل تعبد ماال يسمع وال يبصر وال يغين عنك شيئا‬:‫مرمي‬
(Surah) Maryamas - When he said to his father: ‘O father! Why do you worship what
neither hears nor sees, nor does it avail you of anything?’ [19:42]
‫ يدعوا من دون اهلل ماال يضره وماال ينفعه ذلك هو الضالل البعيد‬:‫احلج‬
(Surah) Al Hajj – He calls from besides Allah what cannot harm him and what cannot
benefit him. That, is the far straying [22:12]
13 ،12 ‫* يدعوا ملن ضره أقرب من نفعه لبئس املوىل ولبئس العشري‬
He supplicates to one whose harm is nearer than his benefit. Evil is the guardian and evil is
the associate [22:13]
‫ يا أيها الناس ضرب مثل فاستمعوا له إن الذين تدعون من دون اهلل مل خيلقوا ذبابا ولو اجتمعوا له وإن يسلبهم‬:" ‫" وقال تعاىل‬
‫الذباب شيئا ال يستنقذوه منه ضعف الطالب واملطلوب‬
And the Exalted Said: O you people! An example is Struck, therefore listen intently to it.
Surely those you are calling upon from besides Allah will never (be able to) create a fly and
even if they were to gather for it; and if the fly were to snatch something, they will not (be
able to) retrieve it from it. Weak is the seeker and the sought [22:73]
74 ،73 ‫* ما قدروا اهلل حق قدره إن اهلل لقوي عزيز‬
They are not appreciating Allah with the right of His appreciation. Surely Allah is Strong,
Mighty [22:74]
‫ وإذا رأوك إن يتخذونك إال هزوا أهذا الذي بعث اهلل رسوال‬:‫الفرقان‬
(Surah) Furqan: And when they see you, they only take you as a mockery, ‘Is this the one
Allah Sent as a Rasool? [25:41]
*‫* إن كاد ليضلنا عن آهلتنا لوال أن صربنا عليها وسوف يعلمون حني يرون العذاب من أضل سبيال‬
He almost strayed us away from our gods, if we had not been patient upon these’. And
soon they will know when they see the Punishment, who is more straying from the Way
[25:42]
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43 - 41 ‫أرأيت من اختذ إهله هويه أفأنت تكون عليه وكيال‬
Do you see the one who takes his own desires as a god? So, will you happen to be a
protector upon him? [25:43]
55 ‫ ويعبدون من دون اهلل ماال ينفعهم وال يضرهم وكان الكافر على ربه ظهريا‬:" ‫" وقال اهلل تعاىل‬
And they are worshipping besides Allah what neither benefits them nor harms them; and
the Kafir has always been a backer against his Lord [25:55]
،‫ واتل عليهم نبأ إبراهيم * إذ قال البيه وقومه ما تعبدون‬:‫الشعراء‬
And recite to them the news of Ibrahim [26:69] When he said to his (adopted) father and
his people: ‘What are you worshipping?’ [26:70]
‫قالوا نعبد أصناما فنظل هلا عاكفني * قال هل يسمعونكم إذ تدعون‬
They said, ‘We worship idols, then remain devoted to these’ [26:71] He said: ‘Are they
listening to you when you are supplicating? [26:72]
‫* أو ينفعونكم أو يضرون * قالوا بل وجدنا آبائنا كذلك يفعلون‬
Or are they benefitting you or harming you? [26:73] They said, ‘But, we found our
forefathers doing like that’ [26:74]
* ‫* قال أفرأيتم ما كنتم تعبدون * أنتم وآباؤكم االقدمون * فإهنم عدو يل إال رب العاملني‬
He said: ‘Have you then considered what you have been worshipping? [26:75] You and
your forefathers before you [26:76] So these are enemies to me, except Lord of the Worlds
[26:77]
‫ وبرزت اجلحيم للغاوين * وقيل هلم أين ما كنتم تعبدون‬:" ‫" إىل قوله تعاىل‬
Up to Hisazwj Words: And the Blazing Fire will emerge for the straying ones [26:91] And it
shall be said to them: ‘Where are what you had been worshipping [26:92]
‫* من دون اهلل هل ينصرونكم أو ينتصرون * فكبكبوا فيها هم والغاون‬
Besides Allah? Can they help you or even help themselves?’ [26:93] So they would be flung
into it, they and the straying ones [26:94]
‫* وجنود إبليس أمجعون * قالوا وهم فيها خيتصمون‬
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And armies of Iblees altogether [26:95] They would be saying while they quarrel therein,
[26:96]
‫* تاهلل إن كنا لفي ضالل مبني * إذ نسويكم برب العاملني‬
‘By Allah! We were in clear error, [26:97] When we equated you all with Lord of the
Worlds [26:98]
‫* وما أضلنا إال اجملرمون * فمالنا من شافعني‬
And none strayed us except the criminals [26:99] So, there is none for us from the
intercessors [26:100]
102 - 69 ‫* وال صديق محيم * فلو أن لنا كرة فنكون من املؤمنني‬
Nor an intimate friend [26:101] If only there was one more chance for us, we would be
from the Momineen [26:102]
‫ وجدهتا وقومها يسجدون للشمس من دون اهلل وزين هلم الشيطان أعماهلم فصدهم عن السبيل فهم ال يهتدون‬:‫النمل‬
(Surah) Al Naml: I found her and her people doing Sajdah to the sun instead of Allah, and
the Satan has adorned their deeds for them. Thus, he blocked them from the Way, so they
are not going aright [27:24]
‫* أال يسجدوا هلل الذي خيرج اخلبء يف السموات واالرض ويعلم ما ختفون وما تعلنون‬
They are not doing Sajdah to Allah Who Extracts the cache in the skies and the earth, and
He Knows what you are concealing and what you are proclaiming [27:25]
26 ،24 ‫* اهلل ال إله إال هو رب العرش العظيم‬
Allah, there is no god except Him. He is Lord of the Magnificent Throne [27:26]
‫ إمنا تعبدون من دون اهلل أوثانا وختلقون إفكا إن الذين تعبدون من دون اهلل ال ميلكون لكم رزقا فابتغوا عند اهلل الرزق‬:‫العنكبوت‬
17 ‫واعبدوه واشكروا له إليه ترجعون‬
(Surah) Al Ankabout: But rather, you are worshipping idols from besides Allah and creating
a falsehood. Surely, the ones you are worshipping from besides Allah are not controlling
any sustenance for you, therefore seek the sustenance with Allah and worship Him, and be
thankful to Him. You will be returning to Him [29:17]
‫ وقال إمنا اختذمت من دون اهلل أوثانا مودة بينكم يف احلياة الدنيا مث يوم القيمة يكفر بعضكم ببعض ويلعن‬:" ‫" إىل قوله تعاىل‬
25 - 17 ‫بعضكم بعضا ومأويكم النار ومالكم من ناصرين‬
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Up to the Words of the Exalted: And he said: ‘But rather, you took to idols from besides
Allah as a cordiality amongst you in the life of the world. Then, on the Day of Judgment,
some of you would be denying others and would be cursing each other, and your abode is
the Fire, and there would not be any helpers for you all’ [29:25]
‫ ويوم تقوم الساعة يبلس اجملرمون * ومل يكن هلم من شركائهم شفعاء وكانوا بشركائهم كافرين‬:‫الروم‬
(Surah) Al Roum: And on the Day the Hour would be Established, the criminals will be in
despair [30:12] And there will not happen to be for them any intercession from their
associates, and they will be denying their associates [30:13]
‫ ضرب لكم مثال من أنفسكم هل لكم من ما ملكت أميانكم من شركاء فيما رزقناكم فأنتم فيه سواء ختافوهنم‬:" ‫" إىل قوله تعاىل‬
28 - 12 ‫كخفيتكم أنفسكم كذلك نفصل اآليات لقوم يعقلون‬
Up to Hisazwj Words: He Strikes for you an example from yourselves. Is there for you, from
what your right hands possess, any associates in what We Grace you, so you would be
equal with regards to it, fearing them as you fear yourselves? Like that do We Details the
Signs for a people using their intellects [30:28]
24 ،23 ‫ ءأختذ من دون آهلة إن يردن الرمحن بضر ال تغن عين شفاعتهم شيئا وال ينقذون * إين إذا لفي ضالل مبني‬:‫يس‬
(Surah): Should I take god from besides Him, if the Beneficent were to Intend harm, neither
would their intercession avail me of anything nor would they be rescuing me? [36:23] Then
I would be in clear straying [36:24]
36 ،35 ‫ إهنم كانوا إذا قيل هلم ال إله إال اهلل يستكربون * ويقولون أئنا لتاركوا آهلتنا لشاعر جمنون‬:‫الصافات‬
(Surah) Al Saafat: They, when it was said to them, ‘There is no god except Allah’, were
being arrogant [37:35] And they were saying, ‘Should we leave our gods for an insane
poet?’ [37:36]
‫ أئفكا آهلة دون اهلل تريدون * فما ظنكم برب العاملني‬:" ‫" وقال تعاىل‬
And the Exalted: Is it a falsehood - gods besides Allah - that you want? [37:86] What are
then your thoughts about the Lord of the worlds?’ [37:87]
96 - 86 ‫ أتعبدون ما تنحتون * واهلل خلقكم وما تعملون‬:" ‫" إىل قوله‬
Up to Hisazwj Words: He said: ‘Are you worshipping what you (yourselves) are carving?
[37:95] And Allah Created you, and what are you doing? [37:96]
126 ،125 ‫ أتدعون بعال وتذرون أحسن اخلالقني * اهلل ربكم ورب آبائكم االولني‬:" ‫" وقال تعاىل‬
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And the Exalted Said: You are supplicating to Ba’al and forsaking the most excellent
Creator, [37:125] Allah, your Lord and Lord of your forefathers, the former ones?’ [37:126]
‫ أجعل اآلهلة إهلا واحدا إن هذا لشئ عجاب‬:‫ص‬
(Surah) Suad: Is he making the gods to be One God? Surely this is a strange thing!’ [38:5]
‫* وانطلق املال منهم أن امشوا واصربوا على آهلتكم إن هذا لشئ يراد‬
And the chiefs from them went (on saying), ‘Walk away and be steadfast upon your gods,
this is something aimed against you [38:6]
7 - 5 ‫* ما مسعنا هبذا يف امللة اآلخرة إن هذا إال اختالق‬
We did not hear of this being in other nations. Surely this is only a fabrication’ [38:7]
‫ فا عبد اهلل خملصا له الدين * أال هلل الدين اخلالص والذين اختذوا من دونه أولياء ما نعبدهم إال ليقربونا إىل اهلل زلفى إن اهلل‬:‫الزمر‬
3 ،2 ‫حيكم بينهم فيما هم فيه خيتلفون‬
(Surah) Zumar: therefore, worship Allah, being sincere to Him in the Religion [39:2] Indeed!
The sincere Religion is for the Sake of Allah, and those who are taking guardians from
besides Allah (say), ‘We do not worship them except they draw us closer to Allah’. Surely,
Allah will Decide between them regarding what they were differing in [39:3]
‫ ولئن سألتهم من خلق السموات واالرض ليقولن اهلل قل أفرأيتم ما تدعون من دون اهلل إن أرادين اهلل بضر هل‬:" ‫" وقال عزوجل‬
38 ‫هن كاشفات ضره أو أرادين برمحة هل هن ممسكات رمحته قل حسيب اهلل عليه يتوكل املتوكلون‬
And the Mighty and Majestic Said: And if you were to ask them: ‘Who Created the skies
and the earth?’ They would be saying, ‘Allah’. Say: ‘So have you considered, what you are
supplicating to from besides Allah, that if Allah were to Intend harm, would these be able
to Remove its harm? Or if He Intends to be Merciful to me, would these be able to
withhold His Mercy?’ Say: ‘Allah Suffices me. Upon Him should the relying ones rely’
[39:38]
‫ أم اختذوا من دون اهلل شفعاء قل أولو كانوا ال ميلكون شيئا وال يعقلون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Or are they taking intercessors from besides Allah? Say: ‘Or even if
they did not control anything nor do they understand?’ [39:43]
‫* قل هلل الشفاعة مجيعا له ملك السموات واالرض مث إليه ترجعون‬
Say: ‘For Allah is the intercession altogether. For Him is the Kingdom of the skies and the
earth, then to Him you will be returning’ [39:44]
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45 - 43 ‫* وإذا ذكر اهلل وحده امشأزت قلوب الذين ال يؤمنون باآلخرة وإذا ذكر الذين من دونه إذا هم يستبشرون‬
And when Allah Alone is mentioned, the hearts of those who do not believe in the
Hereafter shrink, and when those from besides Him are mentioned, then they are joyful
[39:45]
" 66 ‫ قل إين هنيت أن أعبد الذين تدعون من دون اهلل ملا جائين البينات من ريب وامرت أن اسلم لرب العاملني‬:‫املؤمن‬
Say: ‘I am Forbidden to worship those you are supplicating to from besides Allah, when
the clear proofs from my Lord have already come to me, and I am Commanded to submit
to the Lord of the Worlds [40:66]
‫إىل قوله تعاىل " إذ االغالل يف أعناقهم والسالسل يسحبون * يف احلميم مث يف النار يسجرون‬
Up to Hisazwj Words: When the shackles and the chains shall be in their necks, they would
be dragged [40:71] Into the boiling water, then they would be imprisoned in the Fire
[40:72]
- 71 ‫* مث قيل هلم أين ما كنتم تشركون * من دون اهلل قالوا ضلوا عنا بل مل نكن ندعوا من قبل شيئا كذلك يضل اهلل الكافرين‬
74
Then it would be said to them: ‘Where are what you were associating [40:73] Besides
Allah?’ They shall say, ‘They are lost from us. But, we did not supplicate to anything
beforehand’. Like that Allah Lets the Kafirs to stray [40:74]
37 ‫ ال تسجدوا للشمس وال للقمر واسجدوا هلل الذي خلقهن إن كنتم إياه تعبدون‬:‫السجدة‬
(Surah) Al Sajdah (Fussilat): And from His Signs are the night and the day, and the sun and
the moon. Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who
Created you, if it is Him you are worshipping [41:37]
6 ‫ والذين اختذوا من دونه أولياء اهلل حفيظ عليهم‬:‫محعسق‬
(Surah) Al Shura: And those who are taking guardians from besides Him, Allah is a Watcher
over them, and you are not a custodian over them [42:6]
* ‫ وال ميلك الذين يدعون من دونه الشفاعة إال من شهد باحلق وهم يعلمون‬:‫الزخرف‬
(Surah) Al Zukhruf: And those they are supplicating to from besides Allah cannot control
intercession, except one who testifies with the Truth and they know (him) [43:86]
87 ،86 ‫ولئن سألتهم من خلقهم ليقولن اهلل فأىن يؤفكون‬
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And if you were to ask them who created them, they would certainly say, ‘Allah’. Then
why are they deluded? [43:87]
23 ‫ أفرأيت من اختذ إهله هويه‬:‫اجلاثية‬
(Surah) Al Jaasiya: So, do you see one who takes his desires as a god, [45:23]
‫ قل أرأيتم ما تدعون من دون اهلل أروين ماذا خلقوا من االرض أم هلم شرك يف السموات ائتوين بكتاب من قبل هذا أو‬:‫االحقاف‬
‫أثارة من علم إن كنتم صادقني‬
(Surah) Al Ahqaq: Say: ‘Have you considered what you are supplicating to from besides
Allah? Show me what they have created of the earth. Or do they have a share in the skies?
Come to me with a Book from before this or traces of knowledge, if you were truthful’
[46:4]
‫* ومن أضل ممن يدعو من دون اهلل من ال يستجيب له إىل يوم القيمة وهم عن دعائهم غافلون‬
And who is more straying than one who supplicates to ones from besides Allah who
cannot answer him up to the Day of Judgment, and they are heedless from their
supplications? [46:5]
6 - 4 ‫* وإذا حشر الناس كانوا هلم أعداء وكانوا بعبادهتم كافرين‬
And when the people are gathered, they would be enemies to them (idols), and they
would be denying their having worshipped them [46:6]
‫ أال تعبدوا إال اهلل إين أخاف عليكم عذاب يوم عظيم‬:" ‫" وقال تعاىل‬
And the Exalted Said: You shall not be worshipping anyone except Allah! I fear upon you
the Punishment of a mighty Day’ [46:21]
‫* قالوا أجئتنا لتأفكنا عن آهلتنا فأتنا مبا تعدنا إن كنت من الصادقني‬
They said, ‘Have you come to turn us away from our gods? Then come to us with what you
are threatening us with if you were from the truthful’ [46:22]
28 - 21 ‫ فلوال نصرهم الذين اختذوا من دون اهلل قربانا آهلة بل ضلوا عنهم وذلك إفكهم وما كانوا يفرتون‬:" ‫" إىل قوله تعاىل‬
Up to Hisazwj Words: So why didn’t they help them, those they had taken from besides
Allah, to draw closer to Allah? But they are lost from them, and that is their lie and what
they had been fabricating [46:28]
‫ أفرأيتم الالت والعزى * ومنوة الثالثة االخرى‬:‫النجم‬
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(Surah) Al Najm: So have you considered Al-Laat and Al-Uzza, [53:19] And Al-Manat, the
third, the other? [53:20]
- 19 ‫* ألكم الذكر وله االنثى * تلك إذا قسمة ضيزى * إن هي إال أمساء مسيتموها أنتم وآباؤكم ما أنزل اهلل هبا من سلطان‬
23
Is the male for you and for him the female? [53:21] Then that is an unfair division [53:22]
Surely, these are only names (which) you and your fathers have named. Allah did not Send
any Authorisation of it. [53:23]
." ‫ قل يا أيها الكافرون * ال أعبد ما تعبدون " إىل آخر السورة‬:‫اجلحد‬
(Surah) Al Jahad (Kafiroun): Say: ‘O you Kafirs!’ [109:1] I do not worship what you are
worshipping [109:2] – up to the end of the Chapter.
‫ كان قوم مؤمنون قبل نوح عليه‬:‫ " وقالوا ال تذرن آهلتكم وال تذرن ودا وال سواعا وال يغوث ويعوق ونسرا " قال‬:‫ قوله‬:‫ فس‬- 1
‫ فلما جاءهم الشتاء أدخلوهم البيوت‬،‫السالم فماتوا فحزن عليهم الناس فجاء إبليس فاختذ هلم صورهم ليأنسوا هبا فأنسوا هبا‬
Hisazwj Words: And they said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a,
nor Yagous and Yaouq and Nasra’ [71:23] – Heasws said: ‘There was a group of believers
before Noahas. They died, so the people grieved upon them. Then Iblees la came and took
their images for them to be cordial with these. When the winter came, they brought these
into the houses.
‫ إن هؤالء آهلة كانوا آباؤكم يعبدوهنا فعبدوهم وضل منهم بشر‬:‫فمضى ذلك القرن وجاء القرن اآلخر فجائهم إبليس فقال هلم‬
.‫ فدعا عليهم نوح فأهلكهم اهلل‬،‫كثري‬
That generation passed away, and another generation came, so Ibleesla came and said to
them, ‘They are your gods. Your fathers were worshipping these, therefore you should
worship these’. And a lot of people from them strayed, so Noah as supplicated against them,
and Allahazwj Destroyed them’’.100
،‫ ويغوث ملراد‬،‫ وكانت سواع هلذيل‬،‫ كانت ود صنما لكلب‬:‫ " وال تذرن ود اوال سواعا وال يغوث ويعوق ونسرا " قال‬:‫ فس‬- 2
.‫ وكانت نسر حلصني‬،‫وكانت يعوق هلمدان‬
‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and Yaouq and
Nasra’ [71:23]. Heasws said: ‘Wadd was an idol of the dog, and Suwa’a was for (clan of)
Hazeyl, and Yagous was for (clan of) Murad, and Yaouq was for (clan of) Hamdan, and Nasr
was for (clan of) Haseyn’’.101
100
101
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،‫ عن أبيه أن عليا صلوات اهلل عليه سئل عن أساف ونائلة وعبادة قريش هلما‬،‫ عن جعفر‬،‫ عن ابن صدقة‬،‫ هارون‬:‫ ب‬- 3
‫ وكانا يطوفان بالبيت فصادفا من البيت خلوة فأراد أحدمها صاحبه ففعل‬،‫ وكان بأحدمها تأنيث‬،‫ نعم كانا شابني صبيحني‬:‫فقال‬
‫فمسخهما اهلل حجرين‬
Haroun, from Ibn Sadaqa,
‘From Ja’farasws, from hisasws fatherasws that Aliasws was asked about (the idols) Asaf and Naila,
and the Quraysh worshipping these two. Heasws said: ‘Yes. These were two young men, and
one of them was with femininity, and they were performing Tawaaf of the House (Kabah),
and they separated from the House and were alone. One of them intended his companion,
and he did so, so Allahazwj Morphed them into two rocks.
.‫ لوال أن اهلل تبارك وتعاىل رضي أن يعبدا معه ما حوهلما عن حاهلما‬:‫فقالت قريش‬
Quraysh said, ‘If Allahazwj Blessed and Exalted was not Pleased they both be worshipped
along with Himazwj, Heazwj would not have transformed them from their (previous) state’’.102
‫ إبليس لعنه‬:‫ يف أسؤلة الشامي عن أمري املؤمنني عليه السالم أنه سئل عن أول من كفر وأنشأ الكفر فقال عليه السالم‬:‫ ع‬- 4
.‫اهلل‬
Among the questions of the Syrian from Amir Al-Momineenasws, he asked about the first one
to commit Kufr and publicise the Kufr, so heasws said: ‘Ibleesla’’.103
‫ عن عبد‬،‫ وكرام بن عمرو‬،‫ عن إمساعيل بن جابر‬،‫ عن حممد بن سنان‬،‫ عن ابن أيب اخلطاب وابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬- 5
‫ إن هابيل‬:‫ إن قابيل ملا رأى النار قد قبلت قربان هابيل قال له إبليس‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫احلميد بن أيب الديلم‬
،‫كان يعبد تلك النار‬
My father, from Sa’ad, from Ibn Abu Al Khattab and Ibn Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir,
and Karam Bin Amro, from Abdul Hameed Bin Abu Al Daylam,
‘From Abu Abdullahasws said: ‘When Qabeella saw that the fire had accepted the offering of
Habeelas, Ibleesla said to himla, ‘Habeelas was worshipping that fire’.
،‫ واقرب قربانا هلا فتقبل قرباين‬،‫ ولكن أعبد نارا اخرى‬،‫ ال أعبد النار اليت عبدها هابيل‬:‫فقال قابيل‬
So Qabeella said, ‘Ila will not worship the fire which Habeelas worshipped, but Ila shall worship
another fire, and offer offerings to it, and myla offering would be accepted’.
.‫ ومل يرث منه ولده إال عبادة النريان‬،‫ ومل يكن له علم بربه عزوجل‬،‫فبىن بيوت النار فقرب‬
102
103
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Then, hela built houses of the fire (worship), and there did not happen to be for him la any
knowledge of Hisazwj Lordazwj Mighty and Majestic, and hela did not inherit any children from
it, except for the fire worshippers’’.104
:‫ قال أبو جعفر عليه السالم‬:‫ عن بريد العجلي قال‬،‫ عن ابن النعمان‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬- 6
‫ وهذا يف حديث طويل أخذنا منه‬.‫إمنا مسي العود خالفا الن إبليس عمل صورة سواع على خالف صورة ود فسمي العود خالفا‬
.‫ الن إبليس عمل سواعا منها على خالف ود فلذلك مسيت هبا‬،‫ إمنا مسي العود أي الشجرة املعهودة خالفا‬:‫ بيان‬.‫موضع احلاجة‬
My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Ibn Al Numan, from Bureyd Al Ajaly, who said,
‘Abu Ja’farasws said: ‘But rather, Al-Wudd was named in opposition because Ibleesla worked
an image of Suwa’a upon different than the image of Wadd , so Al-Wadd was named in
opposition’’.105
‫ عن جعفر بن حممد عليه السالم يف قول‬،‫ عن حريز‬،‫ عن محاد بن عيسى‬،‫ عن حممد الربقي‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬7
‫ كانوا يعبدون اهلل عزوجل فماتوا فضج‬:‫ قال‬،‫ وقالوا ال تذرن آهلتكم وال تذرن ود اوال سواعا وال يغوث ويعوق ونسرا‬:‫اهلل عزوجل‬
،‫قومهم وشق ذلك عليهم‬
My father, from Sa’ad, from Ibn Isa, from Muhammad al Barqy, from Hamad Bin Isa, from Hareyz,
‘From Ja’farasws Bin Muhammadasws regarding the Words of Allahazwj Mighty and Majestic:
And they said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous
and Yaouq and Nasra’ [71:23]. Heasws said: ‘They were worshipping Allahazwj Mighty and
Majestic. Then they died, and their people were in uproar, and that was grievous upon
them.
‫ فأعد هلم أصناما‬،‫ أختذ لكم أصناما على صورهم فتنظرون إليهم وتأنسون هبم وتعبدون اهلل‬:‫فجاءهم إبليس لعنه اهلل فقال هلم‬
،‫ وينظرون إىل تلك االصنام‬،‫على مثاهلم فكانوا يعبدون اهلل عزوجل‬
So, Ibleesla, may Allahazwj Curse himla, came to them and said to them, ‘Ila shall take idols for
you upon their images, so you could be looking at them and being cordial with them and
worshipping Allahazwj’. Then, hela prepared idols for them upon their resemblances, and they
were worshipping Allahazwj Mighty and Majestic, and were looking towards those idols.
:‫ فقالوا‬،‫فلما جاءهم الشتاء واالمطار أدخلوا االصنام البيوت فلم يزالوا يعبدون اهلل عزوجل حىت هلك ذلك القرن ونشأ أوالدهم‬
.‫ " وال تذرن ود اوال سواعا " اآلية‬:‫ فذلك قول اهلل تبارك و تعاىل‬،‫ فعبدوهم من دون اهلل عزوجل‬،‫إن آباءنا كانوا يعبدون هؤالء‬
When the winter and the rains came upon them, they entered the idols into the houses, and
they did not cease to worship Allahazwj Mighty and Majestic, until that generation died off,
and their children grew up, and they said, ‘Our fathers were worshipping these’, and they
worshipped them from besides Allahazwj Mighty and Majestic. That is in the Words of
104
105
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Allahazwj Blessed and Exalted: ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a,
[71:23] – the Verse’’.106
‫ عن‬،‫ عن االحول‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ عن ابن املتوكل‬،‫ باالسناد عن الصدوق رمحه اهلل‬:‫ ص‬- 8
‫ إن إبليس اللعني هو أول من صور‬:‫ مسعت أبا جعفر عليه السالم يقول يف مسجد النيب صلى اهلل عليه وآله‬:‫بريد بن معاوية قال‬
،‫ ويضلهم من عبادة اهلل تعاىل‬،‫صورة على مثال آدم عليه السالم ليفنت به الناس‬
By the chain from Al Sadouq, from Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from
Al Ahowl, from Bureyd Bin Muawiya who said,
‘I heard Abu Ja’farasws saying in Masjid of the Prophetsaww: ‘Ibleesla the Accursed, hela was the
first one to draw a picture upon a resemblance of Adam as in order to tempt the people with
it, and stray them from worship of Allahazwj the Exalted.
‫ فلما أن مات ود جزع‬،‫وكان ود يف ولد قابيل وكان خليفة قابيل على ولده وعلى من حبضرهتم يف سفح اجلبل يعظمونه ويسودونه‬
" ‫ " سواع‬:‫عليه إخوته وخلف عليهم إبنا يقال له‬
And Wadd was a son of Qabeella and Qabeella had made him a caliph upon hisla children, and
upon the ones in their presence at the base of the mountain, revering him and make him
prevail. When Wadd died, his brothers panicked as he had left behind upon them a son
called Suwa’a.
‫ فهل لكم يف أن اصور‬،‫ قد بلغين ما أصبتم به من موت ود عظيمكم‬:‫فلم يغن غناء أبيه منهم فأتاهم ابليس يف صورة شيخ فقال‬
.‫ افعل‬:‫لكم على مثال ود صورة تسرتحيون إليها وتأنسون هبا ؟ قالوا‬
But he did not sing the songs of his father from them, so Iblees la came to them in the image
of an old man and said, ‘It has reached mela what you have been hit with from the death of
Wadd, your great one. Is it for agreeable for you if Ila draw for you upon a resemblance of
Wadd in image, you can be happy to it and be cordial with it?’ They said, ‘Do so’.
‫ مث صور هلم صورة مثال ود يف بيته فتدافعوا على الصورة يلثموهنا ويضعون‬،‫فعمد اخلبيث إىل اآلنك فأذابه حىت صار مثل املاء‬
‫ فوثب على صورة ود فحكها حىت مل يدع منها‬،‫ وأحب سواع أن يكون التعظيم والسجود له‬،‫خدودهم عليها ويسجدون هلا‬
،‫ ومهوا بقتل سواع‬،‫شيئا‬
So, the wicked one deliberated to the material and melted it until it became like the water,
the imaged for them an image resembling Wadd in his house. So, they were falling upon the
image, revering it and placing their cheeks upon it and prostrating to it, and Suwa’a loved it
that there should happen to be the reverence and the prostration to him (instead). He leapt
upon the image of Wadd and picked it (with an axe) until he did not leave anything from it,
and they (people) thought of killing Suwa’a.
106
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‫ فمالوا إىل سواع بالطاعة والتعظيم‬،‫ فإن قتلتموين مل يكن لكم رئيس‬،‫ وأنا ابنه‬،‫ أنا أقوم لكم مبا كان يقوم به ود‬:‫فوعظهم وقال‬
" ‫ " يغوث‬:‫ وخلف إبنا يقال له‬،‫فلم يلبث سواع أن مات‬
He preached to them and said, ‘I am standing for you all with what Wadd had stood with,
and I am his son, so if you were to kill me, there would not happen to be a chief for you all’.
Then they inclined towards Suwa’a with the obedience and the reverence. Suwa’a did not
remain (for long) and he died, and left behind a son called Yagous.
‫ فهل لكم أن أجعل لكم مثال سواع على وجه ال‬،‫ أنا الذي صورت لكم صورة ود‬:‫فجزعوا على سواع فأتاهم إبليس وقال‬
،‫ فافعل‬:‫يستطيع أحد أن يغريه ؟ قالوا‬
They panicked upon Suwa’a, and Ibleesla came to them and said, ‘Ila the one who imaged the
image of Wadd for you, so is it for you that I make for you a resemblance of Suwa’a upon an
aspect no one would be able to change it?’ They said, ‘Do so’.
،‫ الن إبليس عمل صورة سواع على خالف صورة ود‬،‫ وإنا مسي ذلك العود خالفا‬،‫فعمد إىل عود فنجره ونصبه هلم يف منزل سواع‬
‫ فوضعوا على البيت‬،‫ ما نأمنك على هذا الصنم أن تكيده كما كاد أبوك مثال ود‬:‫ وقالوا ليغوث‬،‫ فسجدوا له وعظموه‬:‫قال‬
،‫حراسا وحجابا‬
So, hela deliberated to wood and carved it and installed it for them in the house of Suwa’a,
and we name that Al-Oud in opposition because Ibleesla worked an image of Suwa’a upon
opposition of the image of Wadd. So, they prostrated to it and revered it, and they said to
Yagous, ‘We do not trust you upon this idol that you might plot against it just as your father
plotted against the resemblance of Wadd’, and they placed a siege and a barrier upon the
house.
،‫ فلما رأي ذلك يغوث قتل احلرسة واحلجاب ليال‬،‫ ويعظمونه أشد ما كانوا يعظمون سواعا‬،‫مث كانوا يأتون الصنم يف يوم واحد‬
‫ يعوق‬:‫ فلما بلغهم ذلك أقبلوا ليقتلوه فتوارى منهم إىل أن طلبوه ورأسوه وعظموه مث مات وخلف إبنا يقال له‬،‫وجعل الصنم رميما‬
Then they were coming to the idol during one day, and revering it as intensely as they would
revere Suwa’a. When Yagous saw that, he killed the siege men and the guards at night and
made the idol to be destroyed. When that reached them, they turned to kill him and went
around to seek him to make him their chief, and revere him. Then he died and left behind a
son called Yaouq.
‫ فعمد اخلبيث إىل‬،‫ فافعل‬:‫ وأنا جاعل لكم مثاله يف شئ ال يقدر أحد أن يغريه قالوا‬،‫ قد بلغين موت يغوث‬:‫فأتاهم إبليس فقال‬
‫ وتبايعوا أن ال يفتحوا‬،‫ وبنوا عليه بيتا من حجر‬،‫حجر أبيض فنقره باحلديد حىت صور هلم مثال يغوث فعظموه أشد مما مضى‬
،‫ ومسيت البيعة يومئذ الهنم تبايعوا وتعاقدوا عليه‬،‫باب ذلك البيت إال يف رأس كل سنة‬
Ibleesla came to them and said, ‘It has reached mela the death of Yagous, and Iasws will make
his resemblance for you in something no one would be able to change it’. They said, ‘Do so’.
So, the wicked onela deliberated to a white rock and sculpted it with the iron until he la
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imaged a resemblance of Yagous for them. They revered it more intensely than in the past,
and built a house upon it, from stones, and pledged that the house of that house will not be
opened except in the beginning of every year, and the pledge was named in those day
because they pledge and packed upon it.
‫ مث رماها بالنار ليال فأصبح القوم وقد احرتق البيت والصنم‬،‫فاشتد ذلك على يعوق فعمد إىل ريطة وخلق فألقاها يف احلائر‬
‫ فكفوا فلم يلبث أن مات‬،‫ إن قتلتم رئيسكم فسدت اموركم‬:‫واحلرس وأرفض الصنم ملقى فجزعوا ومهوا بقتل يعوق فقال هلم‬
،‫ نسر‬:‫يعوق وخلف إبنا يقال له‬
That was grievous upon Yaouq, and he deliberated to a rod wrapped in clothes and threw it
amid the confusion, then threw fired at it at night. The people came in the morning and the
house had burnt down, and the idol, and the farm, and found the idol lying down. They
panicked and thought of killing Yaouq, but he said to them, ‘If you kill your chief, your affairs
would be spoilt’. They refrained. It was not long before Yaouq died and left a son called
Nasr.
‫ افعل فعمد إىل الذهب وأوقد عليه‬:‫ بلغين موت عظيمكم فأنا جاعل لكم مثال يعوق يف شئ ال يبلى فقالوا‬:‫فأت اهم إبليس فقال‬
‫ مث نصبه هلم يف ديرهم‬،‫ وعمل مثاال من الطني على صورة يعوق مث أفرغ الذهب فيه‬،‫النار حىت صار كاملاء‬
Ibleesla came to the and said, ‘It reached me the death of your great one, so Ila shall make a
resemblance of Yaouq for you all in something which will not wear off’. They said, ‘Do so’.
So, hela deliberated to the gold and ignited the fire upon it until it became like water, and
worked a resemblance from clay upon the image of Yaouq, the poured the gold into it, then
established for them in their monastery.
‫ واآلخرون يعبدون‬،‫ ومل يقدر على دخول تلك الدير فاحناز عنهم يف فرقة قليلة من إخوته يعبدون نسرا‬،‫واشتد ذلك على نسر‬
‫ وأن نسرا كان يعبد من دون‬،‫ وظهرت نبوة إدريس فبلغه حال القوم وأهنم يعبدون جسما على مثال يعوق‬،‫الصنم حىت مات نسر‬
،‫اهلل‬
And that was grievous upon Nasr, and he was not able upon entering that monastery, so, he
aligned with a small sect from his brothers worshipping Nasr, and the others were
worshipping the diol until Nasr died, and the Prophet-hood of Idreesas appeared. The state
of the people reached himas and they were worshiping a body upon a resemblance of
Yaouq, and that Nasr had worshipped one besides Allah azwj.
‫ وأمر بالصنم فحمل‬،‫ وهرب من هرب فتفرقوا يف البالد‬،‫ وقتل من قتل‬،‫فسار إليهم مبن معه حىت نزل مدينة نسروهم فيها فهزمهم‬
‫ ومسوها بأمسائها‬،‫ فاختذت كل فرقة منهم صنما‬،‫وألقى يف البحر‬
Heas travelled to them with ones with himas until heas encamped at the city of Nasr and they
were in it, and heas defeated them, and killed the ones who were killed, and fled the ones
who fled. They dispersed in the city, and ordered with the idol to be carried and thrown into
the sea. Every sect of them took an idol, and named it with their name.
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‫ وترك ما‬،‫فلم يزالوا بعد ذلك قرنا بعد قرن ال يعرفون إال تلك االمساء مث ظهرت نبوة نوح عليه السالم فدعاهم إىل عبادة اهلل وحده‬
.‫ ال تذرن آهلتكم وال تذرن ودا وال سواعا وال يغوث ويعوق ونسرا‬:‫ فقال بعضهم‬،‫كانوا يعبدون من االصنام‬
They did not cease after that, generation after generation not recognising except for those
names. Then the Prophet-hood of Noahas appeared, and heas called them to the worship of
Allahazwj Alone, and leave whatever from the idols they had been worshipping. Some of
them said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and
Yaouq and Nasra’ [71:23]’’.107
‫ ذكر‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن منذر‬،‫ عن احلسني بن علوان‬،‫ عن أيب اجلوزاء‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ – ثو‬9
‫ مرا على‬:‫ وكيف ذلك يا أبا عبد اهلل ؟ قال‬:‫ فقيل له‬.‫ إن رجال دخل اجلنة يف ذباب وآخر دخل النار يف ذباب‬:‫أن سلمان قال‬
،‫ وقد وضعوا أصناما هلم ال جيوز هبم أحد حىت يقرب إىل أصنامهم قربانا قل أم كثر‬،‫قوم يف عيد هلم‬
My father, from Sa’ad, from Al Barqy, from Abu Al Jowza’a, from Al Husayn Bin Ulwan, from Manzar,
‘From Abu Abdullahasws having said: ‘Remember that Salmanra said, ‘A man entered the
Paradise regarding a fly and another entered the Fire regarding a fly’. It was said to him ra,
‘And how is that, O Abu Abdullah?’ Hera said, ‘Two (men) passed by a people during a
festival of theirs, and they had placed idols of theirs, not letting anyone cross until he offers
an offering to their idols, little or more.
‫ ومل يقرب‬،‫ وأخذ أحدمها ذبابا فقربه‬،‫ ما معي شئ اقربه‬:‫ فقال أحدمها‬،‫ ال جتوزا حىت تقربا كما يقرب كل من مر‬،‫فقالوا هلما‬
.‫ ودخل اآلخر النار‬،‫ ال اقرب إىل غري اهلل عزوجل شيئا فقتلوه فدخل اجلنة‬:‫ فقال‬،‫اآلخر‬
They said to them both, ‘You are not allowed to cross until you offer just as ever one who
passes by, is offering’. One of them said, ‘There is nothing with me I can offer’, and one of
them took a fly and offered it. And the other one did not offer (anything), and he said, ‘I will
not offer anything to other than Allahazwj Mighty and Majestic’. They killed him and he
entered the Paradise, and the other one entered the Fire’’.108
‫ فإن كنت ابن أبيك‬:‫ فقال له الرجل‬،‫ أتى رجل أبا عبد اهلل عليه السالم فسأله عن شئ فلم جيبه‬:‫ عن الزهري قال‬:‫ شى‬- 10
،‫فإنك من أبناء عبدة االصنام‬
From Al Zuhry who said,
‘A man came to Abu Abdullahasws and asked himasws about something, but heasws did not
answer him. So, the man said to himasws, ‘If only youasws were a sonasws of yourasws fatherasws,
but youasws are from the son of idol worshippers’.
107
108
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‫ رب اجعل هذا البلد آمنا واجنبين وبين أن نعبد‬:‫ فقال إبراهيم‬،‫ كذبت إن اهلل أمر إبراهيم أن ينزل إمساعيل مبكة ففعل‬:‫فقال له‬
‫ هؤالء شفعاؤنا عند اهلل‬:‫ وقالت بنو إمساعيل‬،‫ ولكن العرب عبدة االصنام‬،‫ فلم يعبد أحد من ولد إمساعيل صنما قط‬.‫االصنام‬
.‫فكفرت ومل تعبد االصنام‬
Heasws said to him: ‘You are lying! Allahazwj Commanded Ibrahimas that heas descends Ismailas
at Makkah, and heas did so. Ibrahimas said: ‘‘Lord! Make this city secure, and Keep me and
my sons away from worshiping the idols [14:35]. Thus, no one from the children of Ismailas
ever worshipped an idol at all. But, the Arabs worshipped idols, and the children of Ismail as
said: ‘These would be our intercessors in the Presence of Allah [10:18]. So, they committed
Kufr, but did not worship the idols’’.109
‫ عن عبد الرمحن بن االشل‬،‫ عن أمحد بن رزق الغمشاين‬،‫ عن العباس بن عامر‬،‫ عن بعض أصحابه‬،‫ حممد بن حيىي‬:‫ كا‬- 11
‫ وكان يغوث‬،‫ كانت قريش تلطخ االصنام اليت كانت حول الكعبة باملسك والعنرب‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫بياع االمناط‬
‫ وال ينحنون مث يستديرون‬،‫ وكانوا إذا دخلوا خروا سجدا ليغوث‬،‫ وكان نسرا عن يسارها‬،‫ وكان يعوق عن ميني الكعبة‬،‫قبالة الباب‬
،‫حبياهلم إىل يعوق‬
Muhammad Bin Yahya, from one of his companions, from Al Abbas Bin Aamir, from Ahmad Bin Razaq Al
Gamshany, from Abdul Rahman Bin Al Ashal, a slave of Al Anmat,
‘From Abu Abdullahasws having said: ‘‘The Quraysh used to apply upon the idols which were
around the Kabah, the musk and the amber, and Yagous (an idol) was facing the Door (of
the Kabah), and Yaouq (an idol) was on the right of the Kabah, and Nasr (an idol) was from
its left. And, whenever they entered, they would prostrate to Yagous, and were bowing.
.‫ متلكه وما ملك‬،‫ إال شريك هو لك‬،‫ لبيك ال شريك لك‬،‫ لبيك اللهم لبيك‬:‫ مث يلبون فيقولون‬،‫مث يستديرون حبياهلم إىل نسر‬
Then they would turn around with their ornaments towards Yaouq, then they would turn
around with their ornaments towards Nasr. Then they were exclaiming Talbiyya, so were
saying, ‘O Allahazwj! (The God) Here I am! Here I am! There is no associate for You azwj, except
for an associate who is for Youazwj, and Youazwj Own him, and whatever he owns’.
‫ يا أيها الناس‬:‫ وأنزل اهلل عزوجل‬،‫ فلم يبق من ذلك املسك والعنرب شيئا إال أكله‬،‫ فبعث اهلل ذبابا أخضر له أربعة أجنحة‬:‫قال‬
‫ضرب مثل فاستمعوا له إن الذين تدعون من دون اهلل لن خيلقوا ذبابا ولو اجتمعوا له وإن يسلبهم الذباب شيئا ال يستنقذوه منه‬
.‫ضعف الطالب واملطلوب‬
Heasws said: ‘So Allahazwj Sent a green fly which had four wings, and there did not remain
anything from that musk and the amber except that it (the fly) consumed it. And, Allahazwj
the Exalted Revealed: O you people! An example is Struck, therefore listen intently to it.
Surely those you are calling upon from besides Allah will never (be able to) create a fly and
109
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even if they were to gather for it; and if the fly were to snatch something, they will not (be
able to) retrieve it from it. Weak is the seeker and the sought [22:73]’’.110
‫ نزلت يف قريش وذلك أنه ضاق عليهم املعاش‬:‫ " أفرأيت من اختذ إهله هويه " قال‬:‫ قال علي بن إبراهيم يف قوله‬:‫ فس‬- 12
‫ ويلطخوهنا‬،‫ وكانوا ينحرون هلا النعم‬،‫ أو حجرا حسنا هواه فعبده‬،‫ وكان الرجل إذا رأى شجرة حسنة‬،‫فخرجوا من مكة وتفرقوا‬
،‫ وكان إذا أصاهبم داء يف إبلهم وأغنامهم جاؤوا إىل الصخرة فيتمسحون هبا الغنم واالبل‬،‫بالدم ويسموهنا سعد صخرة‬
Ali Bin Ibrahim said regarding Hisazwj Words: So, do you see one who takes his desires as a
god, [45:23]: ‘It was Revealed regarding Quraysh, and that is, the livelihood was constricted
upon them, so they went out from Makkah and dispersed. And it was so that whenever a
man from them saw a beautiful tree, or a beautiful rock, considered it a god and
worshipped it; and they were offering bounties to it, and smearing it with the blood, and
naming it Sa’ad the rock. And it was so that whenever a disease struck them regarding their
camels and their sheep, they would come with it to the rock and smear the sheep and the
camel with it.
‫ أتيت إىل‬:‫ فقال الرجل شعرا‬،‫ فنفرت إبله وتفرقت‬،‫فجاء رجل من العرب بإبل له يريد أن يتمسح بالصخرة إبله ويبارك عليها‬
‫سعد ليجمع مشلنا * فشتتنا سعد فما حنن من سعد وما سعد إال صخرة مسودة * من االرض ال هتدي لغي وال رشد‬
A man from the Arabs came with a camel of his intending to wipe his camel with the rock
and to be blessed upon it, but the camel fled and separated. So, the man said in prose, ‘I
came to Sa’ad to gather our affairs, but Sa’ad dispersed us. So, what have we to do from
Sa’ad, and what is Sa’ad except a sketched rock from the ground, neither guiding a straying
one, nor a right path’.
!‫ أرب يبول الثعلبان برأسه ؟ * لقد ذل من بالت عليه الثعالب‬:‫ومر به رجل من العرب والثعلب يبول عليه فقال شعرا‬
And a man from the Arabs and a fox passed by and the fox urinated upon it, so he said in
prose, ‘Is it a Lord the fox is urinating upon its head? He is disgraced, one the fox urinates
upon’’.111 (P.s. – This is not a Hadeeth)
110
111
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* )‫) * * (نفى الولد والصاحبة‬8 ‫(باب‬
CHAPTER 8 – NEGATION OF THE SON AND THE FEMALE

COMPANION
‫ يا أهل الكتاب ال تغلوا يف دينكم وال تقولوا على اهلل إال احلق إمنا املسيح عيسى بن مرمي رسول اهلل وكلمته ألقاها‬:‫ النساء‬،‫االيات‬
‫ ورسله وال تقولوا ثلثة انتهوا خريا لكم إمنا اهلل إله واحد سبحانه أن يكون له ولد له ما يف السموات‬.‫إىل مرمي وروح منه فآمنوا باهلل‬
‫وما يف االرض وكفى باهلل وكيال‬
The Verses – (Surah) Al Nisaa: O People of the Book! Do not exaggerate in your Religion,
nor should you be speaking upon Allah except the Truth. But rather, the Messiah Isa Bin
Maryam is a Rasool of Allah and His Word which He Cast to Maryam and a Spirit from
Him. Therefore believe in Allah and His Rasool, and do not be saying, ‘Three (gods)’.
Desist, it would be better for you. But rather, Allah is one God. Glorious is He (from) there
being a son for Him. For Him is whatever is in the skies and whatever is in the earth; and
Suffice with Allah as a Protector [4:171]
172 ،171 ‫* لن يستنكف املسيح أن يكون عبدا هلل وال املالئكة املقربون‬
The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels
of Proximity [4:172]
‫ لقد كفر الذين قالوا إن اهلل هو املسيح بن مرمي قل فمن ميلك من اهلل شيئا إن أراد أن يهلك املسيح بن مرمي وامه ومن يف‬:‫املائدة‬
‫االرض مجيعا وهلل ملك السموات واالرض وما بينهما خيلق ما يشاء واهلل على كل شئ قدير‬
(Surah) Al Ma’idah: They have committed Kufr, those who are saying, ‘Surely Allah, He is
the Messiah Isa Bin Maryam’. Say, ‘So who can control anything from Allah if He Intends
to Destroy the Messiah, son of Maryam and his mother, and the ones in the earth
altogether? And for Allah is the Kingdom of the skies and the earth and whatever is
between the two. He Creates whatever He so Desires to, and Allah is Able upon all things’
[5:17]
‫* وقالت اليهود والنصارى حنن أبناؤ اهلل وأحباؤه قل فلم يعذبكم بذنوبكم بل أنتم بشر ممن خلق يغفر ملن يشاء ويعذب من‬
18 ،17 ‫يشاء وهلل ملك السموات واالرض وما بينهما وإليه املصري‬
And the Jews and the Christians say, ‘We are the children of Allah and His Beloved ones’.
Say, ‘So why does He Punish you for your sins? But you are mortals from the ones He
Created. He Forgives the one He so Desires to and He Punishes the one He so Desires to,
and for Allah is the Kingdom of the skies and the earth and whatever is between the two,
and to Him is the destiny’ [5:18]
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‫ وقالت اليهود عزير ابن اهلل وقالت النصارى املسيح ابن اهلل ذلك قوهلم بأفواههم يضاهؤن قول الذين كفروا من قبل قاتلهم‬:‫التوبة‬
‫اهلل أين يؤفكون‬
And the Jews say: ‘Uzayr is the son of Allah’; and the Christians say: ‘The Messiah is the
son of Allah’. These are the words of their mouths; they are imitating the words of those
from before who committed Kufr. May Allah Fight them! How deluded they are [9:30]
‫* اختذوا أحبارهم ورهباهنم أربابا من دون اهلل واملسيح بن مرمي وما امروا إال ليعبدوا إهلا واحدا ال إله إال هو سبحانه عما يشركون‬
31 - 30
They are taking their Rabbis and their Monks as lords besides Allah, and (also) the
Messiah son of Marium (as a Lord), and they were not Commanded except for
worshipping One God. There is no god except Him. Glorious is He from what they are
associating [9:31]
‫ قالوا اختذ اهلل ولدا سبحانه هو الغين له ما يف السموات وما يف االرض إن عندكم من سلطان هبذا أتقولون على اهلل ما ال‬:‫يونس‬
68 ‫تعلمون‬
(Surah) Yunus: They are saying, ‘Allah has Taken a son (for Himself)’. Glory be to Him, He is
the Needless. For him is whatever is in the skies and whatever is in the earth. Is there any
authorisation with you for (saying) this? Are you saying upon Allah what you are not
knowing? [10:68]
40 ‫ أفأصفيكم ربكم بالبنني واختذ من املالئكة إناثا إنكم لتقولون قوال عظيما‬:‫االسرى‬
(Surah) Al Asra: Has then your Lord Distinguished you with the sons, and Taken daughters
from the Angels? You are speaking a grievous word [17:40]
5 ،4 ‫ وينذر الذين قالوا اختذ اهلل ولدا * ماهلم به من علم وال آلبائهم كربت كلمة خترج من أفواههم إن يقولون إال كذبا‬:‫الكهف‬
(Surah) Al Kahf: And warn those who are saying: ‘Allah has Taken a son’ [18:4] There is
neither any knowledge of it for them nor their forefathers. Grievous words come from
their mouths. Surely, they are only speaking a lie! [18:5]
35 ‫ ما كان هلل أن يتخذ من ولد سبحانه إذا قضى أمرا فإمنا يقول له كن فيكون‬:‫مرمي‬
(Surah) Maryam: It was not for Allah that He should Take a son; Glorious is He. Whenever
He Decrees a matter, He says to it "Be," so it comes into being [19:35]
‫ وقالوا اختذ الرمحن ولدا * لقد جئتم شيئا إدا‬:" ‫" وقال تعاىل‬
And the Exalted Said: And they are saying: ‘The Beneficent has Taken a son’ [19:88] You
have come with an abominable thing [19:89]
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‫* تكاد السموات يتفطرن منه وتنشق االرض وختر اجلبال هدا * أن دعوا للرمحن ولدا‬
The skies may almost be torn apart from it, and the earth be rent asundered, and the
mountains fall down crumbling [19:90] That they are ascribing a son to be for the
Beneficent [19:91]
- 88 ‫* وما ينبغي للرمحن أن يتخذ ولدا * إن كل من يف السموات واالرض إال آيت الرمحن عبدا * لقد أحصاهم وعدهم عدا‬
94
And it is not befitting for the Beneficent that He should Take a son [19:92] Verily, everyone
in the skies and the earth, but he would come to the Beneficent as a servant [19:93] He
has Counted them and has Counted them with a numbering [19:94]
‫ وقالوا اختذ الرمحن ولدا سبحانه بل عباد مكرمون * ال يسبقونه بالقول وهم بأمره يعملون‬:‫االنبياء‬
(Surah) Al Anbiyaa: And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He!
But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and
they are only acting by His Command [21:27]
‫* يعلم ما بني أيديهم وما خلفهم وال يشفعون إال ملن ارتضى وهم من خشيته مشفقون‬
He Knows what is in front of them and what is behind them, and they will not be
interceding except for the one He Approves of, and they are trembling from His fear
[21:28]
29 - 26 ‫* ومن يقل منهم إين إله من دونه فذلك جنزيه جهنم كذلك جنزي الظاملني‬
And one from them who says, ‘I am a god besides Him’, so that one We will Recompense
him with Hell. Like that do We Recompense the unjust one [21:29]
‫ فاستفتهم ألربك البنات وهلم البنون * أم خلقنا املالئكة إناثا وهم شاهدون‬:‫الصافات‬
Then ask them: ‘Are there daughters for your Lord and for them are the sons?’ [37:149] Or
did We Create the Angels as females and they are witnesses? [37:150]
‫* أال إهنم من إفكهم ليقولون * ولد اهلل وإهنم لكاذبون * أصطفى البنات على البنني‬
Indeed! It is from their own falsehood they are saying, [37:151] ‘Allah has begotten, and
they are lying’ [37:152] Did He Choose the daughter over the sons? [37:153]
‫ أفال تذكرون * أم لكم سلطان مبني * فأتوا بكتابكم إن كنتم صادقني‬،‫* مالكم كيف حتكمون‬
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What is the matter with you all? How are you judging? [37:154] Will you not then not
heed? [37:155] Or is there a clear Authorisation for you? [37:156] Then come with your
Book, if you are truthful [37:157]
* ‫* وجعلوا بينه وبني اجلنة نسبا ولقد علمت اجلنة إهنم حملضرون * سبحان اهلل عما يصفون * إال عباد اهلل املخلصني‬
And they are asserting a link between Him and the Jinn, and the Jinn do know that they
would be presented (before their Lord) [37:158] Glory be to Allah from what they are
ascribing [37:159] Except the sincere servants of Allah [37:160]
‫ ما أنتم عليه بفاتنني * إال من هو صال اجلحيم‬،‫فإنكم وما تعبدون‬
So, you and what you are worshipping [37:161] You cannot cause discord against Him
[37:162] Except one who would be arriving to the Blazing Fire [37:163]
166 - 149 ‫* وما منا إال له مقام معلوم * وإنا لنحن الصافون * وإنا لنحن املسبحون‬
(Jibraeel said): ‘And there is none of us except for him is a known place [37:164] And
indeed we are the ones arranged in rows [37:165] And indeed were the ones Glorifying’
[37:166]
4 ‫ لو أراد اهلل أن يتخذ ولدا الصطفى مما خيلق ما يشاء سبحانه هو اهلل الواحد القهار‬:‫الزمر‬
(Surah) Al Zumar: If Allah Intended to take a son for Himself, He would have Chosen from
what He has Created whoever He so Desires. Glory be to Him! He is Allah, the One, the
Subduer [39:4]
‫ وجعلوا له من عباده جزءا إن االنسان لكفور مبني * أم اختذ مما خيلق بنات وأصفيكم بالبنني‬:‫الزخرف‬
(Surah) Al Zukhruf: And they are assigning to Him a part from His servant. The human
being is clearly ungrateful [43:15] Or did He Take daughters from what He Created and
Chose sons for you all (instead)? [43:16]
‫* وإذا بشر أحدهم مبا ضرب للرمحن مثل ظل وجهه مسودا وهو كظيم * أو من ينشؤ يف احللية وهو يف اخلصام غري مبني‬
And when one of them is given glad tidings (of a daughter) with what he is striking a
likeness for the Beneficent, his face becomes black and he is grieved [43:17] Or one who
manufactures in ornaments (idols) while he is in contention, is without speech [43:18]
‫* وجعلوا املالئكة الذين هم عباد الرمحن إناثا أشهدوا خلقهم ستكتب شهادهتم ويسئلون‬
And they are making the Angels, those who are servants of the Beneficent, as daughters.
Did they witness their creation? Their testimonies would be recorded and they would be
Questioned [43:19]
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‫* وقالوا لو شاء الرمحن ما عبدناهم ماهلم بذلك من علم إن هم إال خيرصون‬
And they say, ‘If the Beneficent had so Desired, we would not have worshipped them’.
There is no knowledge of that with them. Surely, they are only guessing [43:20]
22 – 15 ‫* أم آتيناهم كتابا من قبله فهم به مستمسكون * بل قالوا إنا وجدنا آبائنا على امة وإنا على آثارهم مهتدون‬
Or did We Give them a Book from before it, so they are adhering with it? [43:21] But they
are saying, ‘We found our fathers upon a religion, and we are being rightly guided upon
their footsteps’ [43:22]
82 ،81 ‫ قل إن كان للرمحن ولد فأنا أول العابدين * سبحان رب السموات واالرض رب العرش عما يصفون‬:" ‫" وقال تعاىل‬
And the Exalted Said: Say: ‘If there was a son for the Beneficent, then I would be the first of
the worshippers’ [43:81] Glorious is the Lord of the skies and the earth, Lord of the Throne,
from what they are ascribing [43:82]
39 ‫ أم له البنات ولكم البنون‬:‫الطور‬
(Surah) Al Toor: Or are the daughters for Him and the sons for you all? [52:39]
22 ،21 ‫ ألكم الذكر وله االنثى * تلك إذا قسمة ضيزى‬:‫النجم‬
(surah) Al Najam: Is the male for you and for him the female? [53:21] Then that is an unfair
division [53:22]
‫ إن الذين ال يؤمنون باآلخرة ليسمون املالئكة تسمية االنثى‬:" ‫" وقال تعاىل‬
Surely, those who are not believing in the Hereafter tend to name the Angels with female
names [53:27]
28 ،27 ‫* وماهلم به من علم إن يتبعون إال الظن وإن الظن ال يغين من احلق شيئا‬
And there is no knowledge for them of it. Surely, they are not following except the
conjecture, and surely the conjecture does not avail anything from the Truth [53:28]
3 ‫ وأنه تعاىل جد ربنا ما اختذ صاحبة وال ولدا‬:‫اجلن‬
And that He - Exalted be the Majesty of our Lord - has neither taken a female companion,
nor a son [72:3]
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‫ عن أيب عبد اهلل‬،‫ عن أيب بصري‬،‫ عن أبيه‬،‫ عن احلسن بن علي بن أيب محزة‬،‫ عن عبيد اهلل بن موسى‬،‫ جعفر بن أمحد‬:‫ فس‬- 1
،‫ وإن املالئكة إناث‬،‫ إن هلل ولدا‬:‫ هذا حيث قالت قريش‬:‫ " وقالوا اختذ الرمحن ولدا " قال‬:‫ قوله تعاىل‬:‫ قلت‬:‫عليه السالم قال‬
‫ " لقد جئتم شيئا إدا " أي عظيما‬:‫فقال اهلل تبارك وتعاىل ردا عليهم‬
Ja’far Bin Ahmad, from Ubeydullah Bin Musa, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu
Baseer,
‘From Abu Abdullahasws, he (the narrator) said, ‘I said, ‘Hisazwj Words of the Mighty and
Majestic: And they are saying: ‘The Beneficent has Taken a son’ [19:88]’. Heasws said: ‘This
is where the Quraysh said, ‘For Allahazwj Mighty and Majestic there is a son, and that the
Angels are females’. So Allahazwj Blessed and Exalted Said in Rebuttal upon them: You have
come with an abominable thing [19:89] – i.e., grievous.
‫بال َهدًّا» ِممَّا قَالُوهُ َو ِممَّا َرَم ْوهُ بِِه «أَ ْن َد َع ْوا‬
ُ ِ‫اجل‬
ْ ‫ض َو َِختُّر‬ ِ ِ ِ ِ
ُ ‫ات يَتَ َفطَّْر َن منْهُ يَ ْع ِين ممَّا قَالُوهُ َو ممَّا َرَم ْوهُ بِه َو «تَْن َش ُّق ْاأل َْر‬
ُ ‫الس َم َاو‬
َّ ‫اد‬ُ ‫تَ َك‬
»ً‫لِ َّلر ْمح ِن َولَدا‬
The skies may almost be torn apart from it – meaning, from what they are saying and from
what they are asserting with, and the earth be rent asundered, and the mountains fall
down crumbling [19:90] – from what they are saying and from what they are asserting with
That they are ascribing a son to be for the Beneficent [19:91].
َّ ‫ض إَِّال ِآيت‬ ِ ‫السماو‬ ِ ‫ «و ما ي ْنبغِي لِ َّلر ْمح ِن أَ ْن ي ت‬:‫اىل‬

َّ ‫َّخ َذ َولَداً إِ ْن ُك ُّل َم ْن ِيف‬
‫الر ْمح ِن َعْبداً لََق ْد‬ ِ ‫ات َو ْاأل َْر‬ َ َ َ َ َ ‫ال اللَّهُ تَبَ َارَك َو تَ َع‬
َ ‫فَ َق‬
.ً‫احدا‬ ِ ‫احداً و‬ ِ ِ ‫أَحصاهم و عدَّهم عدًّا و ُكلُّهم آتِ ِيه ي وم الْ ِق‬
َ ‫يامة فَ ْرداً» َو‬ َ َ َْ ْ ُ َ َ ْ ُ َ َ ْ ُ ْ
So Allahazwj Blessed and Exalted Said: And it is not befitting for the Beneficent that He
should Take a son [19:92] Verily, everyone in the skies and the earth, but he would come
to the Beneficent as a servant [19:93] He has Counted them and has Counted them with a
numbering [19:94] And every one of them would come to Him on the Day of Judgement
individually [19:95] – one by one’’.112
‫ مسعت أبا عبد اهلل‬:‫ عن املفضل قال‬،‫ عن أبيه‬،‫ عن سليمان بن رشيد‬،‫ عن اليقطيين‬،‫ عن الربقي‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ يد‬- 2
.‫ احلمد هلل الذي مل يلد فيورث ومل يولد فيشارك‬:‫عليه السالم يقول‬
Majaylawiya, from his uncle, from Al Barqy, from Al Yaqteeny, from Suleyman Bin Rusheyd, from his father,
from Al Mufazzal who said,
‘I heard Abu Abdullahasws saying: ‘The Praise is for Allahazwj Who did not beget so he would
inherit, and was not begotten, so he would be an associate’’.113
.‫ يعين أول اآلنفني له أن يكون له ولد‬،‫ قل إن كان للرمحن ولدا فأنا أول العابدين‬:‫ قوله‬:‫ فس‬- 3
112
113
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Hisazwj Words: Say: ‘If there was a son for the Beneficent, then I would be the first of the
worshippers’ [43:81] – it means the first one to rub the nose to him, if there happened to be
a son for him’’.114 (P.s. – This is not a Hadeeth)
114
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)‫ والخوض في مسائل التوحيد) * * (واطالق القول بأنه شئ‬،‫) * * (النهى عن التفكر في ذات اهلل تعالى‬9 ‫* (باب‬
CHAPTER 9 – THE FORBIDDANCE FROM THE THINKING

REGARDING THE ESSENCE OF ALLAHazwj THE EXALTED, AND
THE DIVING INTO THE QUESTIONS OF TAWHEED, AND THE
EXONERATION OF THE WORD THAT HEazwj IS A THING
67 ‫ وما قدروا اهلل حق قدره‬:‫ الزمر‬،‫* االيات‬
The Verses – (Surah) Al Zumar: And they are not appreciating Allah with the appreciation
that is due to Him [39:67]
‫ هل تصف ربنا نزداد‬:‫ عن أبيه أن رجال قال المري املؤمنني عليه السالم‬،‫ عن جعفر بن حممد‬،‫ عن مسعدة بن صدقة‬:‫ شى‬- 1
‫له حبا وبه معرفة ؟‬
From Mas’ada Bin Sadaqa,
‘From Ja’far Bin Muhammadasws, from hisasws fatherasws that a man said to Ami Al-
Momineenasws, ‘Can youasws describe our Lordazwj that we can increase love for Himazwj, and
by, the recognition?’
‫ وتقدسك فيه الرسول من معرفته فائتم‬،‫ عليك يا عبد اهلل مبا دلك عليه القرآن من صفته‬:‫ فقال فيما قال‬،‫فغضب وخطب الناس‬
،‫ فإمنا هي نعمة وحكمة اوتيتها فخذ ما اوتيت وكن من الشاكرين‬،‫به واستضئ بنور هدايته‬
Heasws got unhappy and addressed the people and said, among what he asws said: ‘It is upon
you, O servant of Allahazwj with that what the Quran has Described from Hisazwj Description,
and the Rasoolsas sanctified you with regards to it, from recognising Himazwj, therefore be
aspired with it and be illuminated with the light of its guidance, for rather, it is a Favour and
Wisdom given out, so take what is give and become from the grateful ones.
‫وما كلفك ال شيطان علمه مما ليس عليك يف الكتاب فرضه وال يف سنة الرسول وأئمة اهلداة أثره فكل علمه إىل اهلل وال تقدر عليه‬
‫عظمة اهلل‬
And what the Satanla encumbers you to know, from what there isn’t an Obligation for you in
the Book, nor in a Sunnah of the Rasoolsaww, and the Imamsasws of Guidance of theirasws
Ahadeeth, so all of its knowledge is to Allahazwj and the Magnificence of Allahazwj did not
Ordain upon it.
‫ إقرارا جبهل ما‬،‫واعلم يا عبد اهلل أن الراسخني يف العلم هم الذين أغناهم اهلل عن االقتحام على السدد املضروبة دون الغيوب‬
،‫جهلوا تفسريه من الغيب احملجوب‬
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And know, O Abdullah that the ones immersed in the knowledge, they asws are those Allahazwj
has Made to be needless from the storming upon the blocked varieties below the unseen,
accepting the ignorance of what theyasws are ignorant of its interpretation from the unseen,
the veiled’.
‫ ومسى تركهم التعمق فيما مل‬،‫ وقد مدح اهلل اعرتافهم بالعجز عن تنال ما مل حييطوا به علما‬،‫ آمنا به كل من عند ربنا‬:‫فقالوا‬
.‫يكلفهم البحث عن كنهه رسوخا‬
Theyasws said: ‘We believe in it all as being from the Presence of our asws Lordazwj; and Allahazwj
has Praised their acknowledgement of being with the frustration from attaining what cannot
be encompassed with in knowledge, and Named their asws leaving the depths regarding what
the investigation was not encumbered upon them, about immersing into His azwj Essence’’.115
‫ هو شئ خبالف‬:‫ أن اهلل تعاىل ما هو ؟ فقال عليه السالم‬:‫ روي عن هشام أنه سأل الزنديق عن الصادق عليه السالم‬:‫ ج‬- 2
،‫ وال يدرك باحلواس اخلمس‬،‫ وال حيس وال جيس‬،‫ شئ إىل أنه شئ حبقيقة الشيئية غري أنه ال جسم وال صورة‬:‫ أرجع بقويل‬،‫االشياء‬
.‫ وال تغريه االزمان‬،‫ وال تنقصه الدهور‬،‫ال تدركه االوهام‬
It is reported from Hisham –
‘An atheist asked Al-Sadiqasws, ‘Allahazwj the Exalted, what is Heazwj?’ Heasws said: ‘Heazwj is a
thing opposite to the things. Return to myasws words: ‘A thing’, up to that Heazwj is a thing
with the reality of the thingness, apart from that Heazwj is neither a body, nor an image, nor
be senses, nor touched, nor realised by the five sensory perception. The imaginations
cannot realise Himazwj, nor can the times reduce Himazwj, nor can the periods change
Himazwj’’.116
‫ قال‬:‫ عن أيب عبيدة احلذاء قال‬،‫ عن حممد ابن محران‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ أيب‬:‫ ىل‬- 3
‫ وعسى أن يتكلم الرجل‬،‫ وتردي صاحبها‬،‫ وحتبط العمل‬،‫ فإهنا تورث الشك‬،‫ يا زياد إياك واخلصومات‬:‫أبو جعفر عليه السالم‬
،‫بالشئ ال يغفر له‬
My father, from Al Humeyri, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Muhammad Ibn Humran,
from Abu Ubeyda Al Haza’a who said,
‘Abu Ja’farasws said: ‘O Ziyad! Beware of the deductions, for these inherit the doubt and
confiscate the deeds, and reneges its owner, and perhaps the man would speak of a thing,
he would not be Forgiven for it.
‫ فإن‬،‫ حىت انتهى هبم الكالم إىل اهلل عزوجل فتحريوا‬،‫ وطلبوا علم ما كفوه‬،‫يا زياد إنه كان فيما مضى قوم تركوا علم ما وكلوا به‬
.‫ أو يدعى من خلفه فيجيب من بني يديه‬،‫كان الرجل ليدعى من بني يديه فيجيب من خلفه‬
115
116
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O Ziyad! In the past there have been people who had left the knowledge of what they had
been allocated with, and sought the knowledge of what they had been stopped from, to the
extent that the speech ended with them to Allah azwj Mighty and Majestic, and they were
confused. The man would be called from his front, and he would answer from behind him,
and he would be called from behind him, and he would answer from his front’’.117
‫ قال أبو‬:‫ عن سليمان بن خالد قال‬،‫ عن أيب اليسع‬،‫ عن صفوان بن حيىي‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ىل‬- 4
‫ فإن التفكر يف اهلل ال يزيد إال تيها إن اهلل عزوجل ال تدركه االبصار وال يوصف‬،‫ إياكم والتفكر يف اهلل‬:‫عبد اهلل عليه السالم‬
.‫مبقدار‬
Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Safwan Bin Yahya, from Abu Al Yas’a, from
Suleyman Bin Khalid who said,
‘Abu Abdullahasws said: ‘Beware of the thinking regarding Allahazwj, for the thinking regarding
Allahazwj does not increase in anything except bewilderment. Allah azwj Mighty and Majestic
cannot be realised by the sights, nor can Heazwj be described by a measurement’’.118
‫ خادم الرضا عليه‬- ‫ عن حممد ابن عبد اهلل اخلراساين‬،‫ عن حممد بن علي الكويف‬،‫ عن ابن بندار‬،‫ عن أبيه‬،‫ ابن إدريس‬:‫ ن‬- 5
‫ وقد مسى نفسه بذلك يف كتابه‬،‫ نعم‬:‫ أنه شئ ؟ فقال‬:‫ هل يقال هلل‬:‫ قال بعض الزنادقة اليب احلسن عليه السالم‬:‫ قال‬- ‫السالم‬
.‫ " قل أي شئ أكرب شهادة قل اهلل شهيد بيين وبينكم " فهو شئ ليس كمثله شئ‬:‫فقال‬
Ibn Idrees, from his father, from Ibn Bandar, from Muhammad Bin Ali Al Kufy, from Muhammad Ibn Abdullah
Al Khurasany,
‘A servant of Al-Rezaasws said, ‘One of the atheists said to Abu Al-Hassanasws, ‘Can it be said
for Allahazwj, that Heazwj is a thing’. Heasws said: ‘Yes, and Heazwj has Named Himselfazwj with
that in Hisazwj, and Heazwj Said: ‘Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is
a Witness between me and you [6:19]. So, Heazwj is a thing, there isn’t anything like
Himazwj’’.119
‫ إذا‬:" ‫ " وأن إىل ربك املنتهى‬:‫ عن أيب عبد اهلل عليه السالم قال قوله‬،‫ عن مجيل‬،‫ عن ابن أيب عمري‬،‫ حدثين أيب‬:‫ فس‬- 6
‫ فإن قوما تكلموا فيما فوق العرش فتاهت‬،‫ وتكلموا فيما دون العرش وال تكلموا فيما فوق العرش‬،‫انتهى الكالم إىل اهلل فامسكوا‬
‫ وينادى من خلفه فيجيب من بني يديه‬،‫عقوهلم حىت كان الرجل ينادى من بني يديه فيجيب من خلفه‬
My father narrated to me, from Ibn Abu Umeyr, from Jameel,
‘From Abu Abdullahasws having said regarding Hisazwj Words: And surely to your Lord is the
ending [53:42]: ‘When the speech (discussion) ends up to Allah azwj, so hold, and speak (only)
regarding what is underneath the Throne, for there was a people who spoke regarding what
was above the Throne, so their intellects were lost, to the extent that there was the man
117
118
119
Page 324 of 405

who was called from in front of him, so he answered from his back, and he was called from
his back, so he answered from his front’’.120
‫ الكالم‬:‫ " وإذا رأيت الذين خيوضون يف آياتنا " قال‬:‫ عن أيب جعفر عليه السالم يف قول اهلل‬،‫ عمن ذكره‬،‫ عن ربعي‬:‫ شى‬- 7
‫ القصاص علماء املخالفني‬:‫ بيان‬.‫ منهم القصاص‬:‫يف اهلل واجلدال يف القرآن " فأعرض عنهم حىت خيوضوا يف حديث غريه " قال‬
‫ وهم خيوضون يف تفاسري اآليات وحتقيق صفات الذات بالظنون‬،‫فإهنم كرواة القصص واالكاذيب فيما يبنون عليه علومهم‬
.‫واالوهام الحنرافهم عن أهل البيت عليهم السالم‬
From Rabie, from one who mentioned it,
‘From Abu Ja’farasws regarding the Words of Allahazwj: And when you see those engaging in
vanities regarding Our Signs, turn away from them until they are engaging in another
discussion [6:68]. Heasws said: ‘From them (vanities) is the story-telling’’.121
‫ عن أيب عبد اهلل عليه السالم أنه‬،‫ عن العباس بن عمرو الفقيمي عن هشام ابن احلكم‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ مع‬،‫ يد‬- 8
‫ وإنه شئ حبقيقة‬،‫ شئ إىل إثبات معىن‬:‫ أرجع بقويل‬،‫ قال هو شئ خبالف االشياء‬:- ‫ حني سأله عن اهلل ما هو ؟‬- ‫قال للزنديق‬
.‫ غري أنه ال جسم وال صورة‬،‫الشيئية‬
My father, from Ali, from his father, from Al Abbas Bin Amro Al Faqeymi, from Hisham Ibn Al Hakam,
‘From Abu Abdullahasws having said to the atheist, when he had asked him asws about
Allahazwj, ‘What is Heazwj?’ Heasws said: ‘Heazwj is a thing opposite to the things. Return to
myasws word, ‘thing’ to prove the meaning, and Heazwj is a thing in reality of the thingness,
apart from that Heazwj is neither a body nor an image’’.122
‫ رفعه إىل أيب جعفر عليه السالم أنه سئل أجيوز أن‬،‫ عمن ذكره‬،‫ عن حممد بن عيسى‬،‫ عن الربقي‬،‫ عن سعد‬،‫ أيب‬:‫ مع‬،‫ يد‬- 9
.‫ وحد التشبيه‬،‫ حد التعطيل‬:‫ نعم خترجه من احلدين‬:‫ إن اهلل عزوجل شئ ؟ قال‬:‫يقال‬
My father, from Sa’ad, from Al Barqy, from Muhammad Bin Isa, from one who mentioned it,
‘Raising it to Abu Ja’farasws having been asked, ‘Is it allowed to say that Allah azwj Mighty and
Majestic is a ‘thing’?’ Heasws said: ‘Yes, exit him from the two limitations – a limit of the
temporariness and the resemblance’’.123
‫ قد اختلف يا‬:- ‫ سنة مخس ومخسني ومائتني‬- ‫ كتبت إىل أيب حممد عليه السالم‬:‫ عن سهل قال‬،‫ عن أبيه‬،‫ العطار‬:‫ يد‬- 10
‫ فإن رأيت يا سيدي أن تعلمين من ذلك‬،‫ هو صورة‬:‫ ومنهم من يقول‬،‫ هو جسم‬:‫ منهم من يقول‬،‫سيدي أصحابنا يف التوحيد‬
.‫ما أقف عليه وال أجوزه فعلت متطوال على عبدك‬
Al Attar, from his father, from Sahl who said,
120
121
122
123
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‘I wrote to Abu Muhammadasws in the year two hundred and fifty-five, ‘They have differed, O
my Masterasws, our companions, regarding the Tawheed. From them is one who is saying,
‘Heazwj is a body’, and from them is one who is saying, ‘Heazwj is an image. So, if youasws see
fit, O my Masterasws, teach me from that what I can pause upon and not exceed it, for the
pain is prolonged upon yourasws servant’.
‫ ومل يكن‬،‫ ومل يولد‬،‫ مل يلد‬،‫ صمد‬،‫ أحد‬،‫ اهلل تعاىل واحد‬،‫ سألت عن التوحيد وهذا عنكم معزول‬:- ‫ عليه السالم‬- ‫فوقع خبطه‬
،‫ خالق وليس مبخلوق‬.،‫له كفوا أحد‬
So, heasws signed in hisasws handwriting: ‘You asked about the Tawheed, and this is dispelled
from you all. Allahazwj the Exalted is One, First, Samad, does not beget, and is not begotten,
and there does not happen to be anyone a match for Him azwj. A Creator, and Heazwj isn’t with
creation.
‫ وتعاىل عن أن‬،‫ جل ثناؤه وتقدست أمساؤه‬،‫ وليس مبصور‬،‫ ويصور ما يشاء‬،‫خيلق تبارك وتعاىل ما يشاء من االجسام وغري ذلك‬
.‫ ليس كمثله شئ وهو السميع البصري‬،‫ هو ال غريه‬،‫يكون له شبه‬
Heazwj, Blessed and Exalted Created whatever Heazwj so Desires to from the bodies and other
than that, and Images whatever Heazwj so Desires, and Heazwj isn’t an artist. Majestic is Hisazwj
Praise, and Holy are Hisazwj Names, and Exalted from any resemblance happen to be for
Himazwj. Heazwj is not someone else. There isn’t anything like Himazwj, and Heazwj is Seeing,
Seeing’’.124
.‫ إمنا العبادة يف التفكر يف اهلل‬،‫ ليس العبادة كثرة الصوم والصالة‬:‫ مسعت الرضا عليه السالم يقول‬:‫ السياري قال‬:‫ سر‬- 11
Al Sayyari said,
‘I heard Al-Rezaasws saying: ‘The worship isn’t the frequency of the Fasts and the Salats. But
rather, the worship is in thinking regarding (Attributes of) Allahazwj’’.125
:‫ عن عبد الرحيم القصري قال‬،‫ عن محاد بن عثمان‬،‫ عن ابن أيب جنران‬،‫ عن ابن معروف‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 12
‫ أخربين عن اهلل عزوجل هل يوصف بالصورة‬:‫ فيها‬،‫كتبت على يدي عبد امللك بن أعني إىل أيب عبد اهلل عليه السالم مبسائل‬
.‫ أن تكتب إيل باملذهب الصحيح من التوحيد‬- ‫ جعلين اهلل فداك‬- ‫ فإن رأيت‬،‫وبالتخطيط‬
Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Najran, from Hamad Bin Usman, from Abdul
Raheem Al Qaseyr who said,
‘I wrote upon the hands of Abdul Malik Bin Ayn, to Abu Abdullahasws with questions, among
these was, ‘Inform me about Allahazwj Mighty and Majestic. Can Heazwj be described as being
with the Eman and with the drawing, for if youasws see fit – may Allahazwj Make me to be
sacrificed for youasws – you could write to me with the correct doctrine of the Tawheed’.
124
125
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‫ فتعاىل اهلل الذي‬،‫ سألت رمحك اهلل عن التوحيد وما ذهب فيه من قبلك‬:‫فكتب صلى اهلل عليه على يدي عبد امللك بن أعني‬
.‫ املفرتون على اهلل‬،‫ تعاىل اهلل عما يصفه الواصفون املشبهون اهلل تبارك وتعاىل خبلقه‬،‫ وهو السميع البصري‬،‫ليس كمثله شئ‬
Heasws wrote upon the hands of Abdul Malik Bin Ayn, ‘May Allah azwj have Mercy on you! You
asked about the Tawheed and what has gone regarding the ones before you. Allah azwj is
Exalted, there isn’t anything like Himazwj, and Heazwj is the Hearing, the Seeing. Exalted is
Allahazwj from what the describers are describing, and resembling Allahazwj Blessed and
Exalted with Hisazwj creatures, the fabricators upon Allahazwj.
‫ فال‬،‫ فأنف عن اهلل البطالن والتشبيه‬،‫واعلم رمحك اهلل أن املذهب الصحيح يف التوحيد ما نزل به القرآن من صفات اهلل عزوجل‬
.‫ وال تعد القرآن فتضل بعد البيان‬،‫ تعاىل اهلل عما يصفه الواصفون‬،‫ هو اهلل الثابت املوجود‬،‫نفي وال تشبيه‬
And know, may Allahazwj have Mercy on you, that the correct doctrine regarding the
Tawheed is what the Quran descended with, from the Attributes of Allah azwj Mighty and
Majestic, therefore abstain from the imperfections, and the resemblances. So, neither
negate nor resemble. Heazwj is Allahazwj, the Affirmed, the Existing. Exalted is Allahazwj from
what the describers are describing, and do not exceed the Quran for you will stray after the
explanation’’.126
.‫ وعسى أن يتكلم بشئ ال يغفر له‬،‫ وتردي صاحبها‬،‫ وحتبط العمل‬،‫ إياك واخلصومة فإهنا تورث الشك‬:‫ ضا‬- 13
Beware of the deducing, for it inherits the doubt, and confiscates the deed, and reneges its
does, and perhaps he would speak with something, he would not be Forgiven for’’. 127 (See
reference 115 above)
‫ فإن كان الرجل ليدعى من بني يديه فيجيب‬،‫ ونروي أنه كان فيما مضى قوم انتهى هبم الكالم إىل اهلل عزوجل فتحريوا‬- 14
.‫من خلفه‬
And we are reporting that among what has passed, there was a people the speech ended
with them to Allahazwj, Mighty and Majestic, and they got confused. It was so that if the man
was called from his front, he would answer from behind him’’.128 (See reference 115 above)
.‫ تكلموا فيما دون العرش فإن قوما تكلموا يف اهلل عزوجل فتاهوا‬:‫ وأروي‬- 15
And it is reported, ‘Speak regarding what is below the Throne, for a people spoke regarding
Allahazwj Mighty and Majestic, and they were bewildered’’.129
.‫ ال تتجاوز مما يف القرآن‬:‫ فقال‬- ‫ وسألته عن شئ من الصفات‬- ‫ وأروي عن العامل عليه السالم‬- 16
126
127
128
129
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And it is reported from the Scholarasws, and heasws had been asked about something from the
Attributes, so heasws said: ‘Do not exceed from what is in the Quran’’.130
‫ إمنا عىن أبصار القلوب‬:‫ " ال تدركه االبصار وهو يدرك االبصار " فقال‬:‫ وأروي أنه قرئ بني يدي العامل عليه السالم قوله‬- 17
‫ هذا ما‬،‫ النه ال حيد فال يوصف‬،‫ وأما عيون البشر فال تلحقه‬،‫ ال تدرك االوهام كيفيته وهو يدرك كل وهم‬:‫ فقال‬،‫وهي االوهام‬
.‫حنن عليه كلنا‬
It is reported that it was recited in front of the Scholar asws, Hisazwj Words: Visions cannot
comprehend Him, and He Comprehends the visions [6:103], so heasws said: ‘But rather, it
means the insights of the hearts, and these are the imaginations, so He azwj Said: “The
imaginations do not realise Hisazwj Qualitative State, and Heazwj Realises every imagination”.
And, as for the eyes of the mortals, you cannot grasp Him azwj, because Heazwj cannot be
limited, therefore do not describe. This is what weasws are upon, all of usasws’’.131
‫ سئل‬:‫ عن احلسني بن سعيد قال‬،‫ عن بكر بن صاحل‬،‫ عن احلسني بن احلسن‬،‫ عن الربمكي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 18
.‫ حد التعطيل وحد التشبيه‬:‫ خترجه من احلدين‬،‫ نعم‬:‫ إنه شئ ؟ فقال‬:‫أبو جعفر الثاين عليه السالم جيوز أن يقال هلل‬
Al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Husayn
Bin Saeed who said,
‘Abu Ja’farasws the 2nd was asked, ‘Is it allowed to be said for Allah azwj, Heazwj is a thing?’
Heasws said: ‘Take Himazwj out from the two limits – limit of the temporariness and the
resemblance’’.132
‫ إذا‬:‫ ما تقول‬:‫ قال يل أبو احلسن عليه السالم‬:‫ عن اليقطيين قال‬،‫ عن عدة من أصحابه‬،‫ عن ابن بطة‬،‫ ابن مسرور‬:‫ يد‬- 19
‫ أشئ هو أم ال شئ هو ؟‬،‫ أخربين عن اهلل عزوجل‬:‫قيل لك‬
Ibn Masrour, from Ibn Bata, from a number of his companions, from Al Yaqtiny who said,
‘Abu Al-Hassanasws said to me: ‘What are you saying when it is said to you, ‘Inform me about
Allahazwj Mighty and Majestic, is Heazwj a thing or Heazwj is not a thing?’
‫ إنه شئ‬:‫ " قل أي شئ أكربشهادة قل اهلل شهيد بيين وبينكم " فأقول‬:‫ قد أثبت عزوجل نفسه شيئا حيث يقول‬:‫ فقلت له‬:‫قال‬
.‫ صدقت وأصبت‬:‫ قال يل‬.‫ إذ يف نفي الشيئية عنه إبطاله ونفيه‬،‫ال كاالشياء‬
He (the narrator) said, ‘I said to himasws, ‘It has been proved that Mighty and Majestic, Hisazwj
Self is a thing where Heazwj is Saying: Say: ‘Which thing is the greatest in testimony?’ Say:
‘Allah is a Witness between me and you [6:19]. So, I am saying, Heazwj is a thing, not like the
things, when there is a negation of the thingness about Himazwj, its invalidation and its
negation’. Heasws said to me: ‘You have spoken the truth, and are correct’.
130
131
132
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‫ ومذهب‬،‫ فمذهب النفي ال جيوز‬،‫ وإثبات بغري تشبيه‬،‫ وتشبيه‬،‫ نفي‬:‫ للناس يف التوحيد ثالثة مذاهب‬:‫مث قال الرضا عليه السالم‬
.‫ والسبيل يف الطريقة الثالثة إثبات بال تشبيه‬،‫التشبيه ال جيوز الن اهلل تبارك وتعاىل ال يشبهه شئ‬
Then Al-Rezaasws said: ‘For the people, regarding the Tawheed, there are three doctrines –
negation, and Hisazwj resemblance, and proving without Hisazwj resemblance. The doctrine of
the negation, is not allowed, and the doctrine of the resemblance is not allowed, because
Allahazwj Blessed and Exalted is such that nothing resembles Himazwj, and the way in the third
path is proving without Hisazwj resemblance’’.133
‫ مسعت‬:‫ عن زرارة قال‬،‫ عن ابن مسكان‬،‫ عن حيىي احلليب‬،‫ عن النضر‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 20
‫ وكلما وقع عليه اسم شئ ما خال اهلل‬،‫ وخلقه خلو منه‬،‫ إن اهلل تبارك وتعاىل خلو من خلقه‬:‫أبا عبد اهلل عليه السالم يقول‬
.‫ تبارك الذي ليس كمثله شئ‬،‫ واهلل خالق كل شئ‬،‫عزوجل فهو خملوق‬
Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Nazar, from Yahya Al Halby, from Ibn
Muskan, from Zurara who said,
‘I heard Abu Abdullahasws saying: ‘Allahazwj Blessed and Exalted is vacant from Hisazwj
creations, and Hisazwj creation is vacant from Himazwj. And, every time a name of a thing
occurs upon Himazwj, apart from Allahazwj Mighty and Majestic, then it is a created being, and
Allahazwj is the Creator of all things. Blessed is the Oneazwj Who, there is nothing like
Himazwj’’.134
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Husayn Bin Saeed, from Al Nazar, from Ibn Humeyd, raising
it, said,
‫ سئل علي بن‬:‫ عن ابن محيد رفعه قال‬،‫ عن النضر‬،‫ عن احلسني بن سعيد‬،‫ عن ابن عيسى‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 21
‫ " قل هو اهلل‬:‫ إن اهلل تعاىل علم أنه يكون يف آخر الزمان أقوام متعمقون فأنزل اهلل تعاىل‬:‫احلسني عليه السالم عن التوحيد فقال‬
.‫ " وهو عليم بذات الصدور " فمن رام ما وراء ذلك فقد هلك‬:‫أحد اهلل الصمد " واآليات من سورة احلديد إىل قوله‬
‘Aliasws Bin Al-Husaynasws was asked about the Tawheed, so heasws said: ‘Allahazwj the Exalted
Knew that there would be coming into being at the end of times, of in-depth thinking,
therefore Allahazwj the Exalted Revealed: Say: ‘He, Allah, is One [112:1] Allah is Al-Samad
[112:2], and the Verses from Surah Al-Hadeed up to Hisazwj Words: and He is a Knower of
the contents of the chests [57:6]. Whoever aims for what is behind that, so he is
destroyed’’.135
‫ قال أبو عبد اهلل‬:‫ عن سليمان بن خالد قال‬،‫ عن عبد الرمحن بن احلجاج‬،‫ وابن أيب عمري معا‬،‫ عن صفوان‬،‫ أيب‬:‫ سن‬- 22
.‫ " وأن إىل ربك املنتهى " فإذا انتهى الكالم إىل اهلل فامسكوا‬:‫ يا سليمان إن اهلل يقول‬:‫عليه السالم‬
My father, from Safwan, and Ibn Abu Umeyr both together, from Abdul Rahman Bin Al Hajjaj, from Suleyman
Bin Khalid who said,
133
134
135
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‘Abu Abdullahasws said: ‘O Suleyman! Allahazwj is Saying: And surely to your Lord is the
ending [53:42], so when the speech ends to Allahazwj, then refrain’’.136
‫ سألب أبا عبد اهلل عليه السالم عن شئ‬:‫ عن عبد الرحيم القصري قال‬،‫ عن حممد بن حيىي‬،‫ عن ابن أيب عمري‬،‫ أيب‬:‫ سن‬- 23
.‫ يقوهلا مرتني‬.‫ إنه من تعاطى مامث هلك‬،‫ تعاىل اهلل اجلبار‬:‫ فرفع يديه إىل السماء مث قال‬:‫من الصفة فقال‬
My father, from Ibn Abu Umeyr, from Muhammad Bin Yahya, from Abdul Raheem Al Qaseyr who said,
‘I asked Abu Abdullahasws about something from the Attributes, so heasws raised hisasws hands
towards the sky, then said: ‘Exalted is Allahazwj, the Compeller. The one who practices
transgression is destroyed’’.137
‫ من نظر يف اهلل كيف‬:‫ مسعت أبا عبد اهلل عليه السالم يقول‬:‫ عن أبيه قال‬،‫ عن حسني بن مياح‬،‫ بعض أصحابنا‬:‫ سن‬- 24
.‫هو هلك‬
One of our companions, from Husayn Bin Miyah, from his father who said,
‘I heard Abu Abdullahasws saying: ‘One who considers regarding Allahazwj, ‘how’, he is
destroyed’’.138
‫ يا حممد إن‬:‫ قال أبو جعفر عليه السالم‬:‫ عن حممد بن مسلم قال‬،‫ عن أيب أيوب بن اخلزاز‬،‫ عن ابن أيب عمري‬،‫ أيب‬:‫ سن‬- 25
‫ ال إله إال اهلل الواحد الذي ليس كمثله الشئ‬:‫ فإذا مسعتم ذلك فقولوا‬،‫الناس ال يزال هلم املنطق حىت يتكلموا يف اهلل‬
My father, from Ibn Abu Umeyr, from Abu Ayoub Bin Al Khazaz, from Muhammad Bin Muslim who said,
‘Abu Ja’farasws said: ‘O Muhammad! The people, the talking will not cease for them until they
talk regarding Allahazwj. So when you hear that, then say, ‘There is no god except Allah azwj,
the One Who, the thing isn’t like Himazwj’’.139
‫ تكلموا فيما دون‬:‫ عن أيب جعفر عليه السالم قال‬،‫ عن حممد بن مسلم‬،‫ عن احلسن الصيقل‬،‫ عن ثعلبة‬،‫ ابن فضال‬:‫ سن‬- 26
،‫ حىت كان الرجل ينادى من بني يديه فيجيب من خلفه‬،‫ فإن قوما تكلموا يف اهلل فتاهوا‬،‫ وال تكلموا فيما فوق العرش‬،‫العرش‬
Ibn Fazal, from Sa’alba, from Al Hassan Al Sayqal, from Muhammad Bin Muslim,
‘From Abu Ja’farasws having said: ‘Speak regarding what is below the Throne, and do not
speak regarding what is above the Throne, for a people spoke regarding Allah azwj and they
were bewildered, until it was so that the man would be called from his front, and he would
answer from his back’’.140
136
137
138
139
140
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‫ سأل أيب أبا احلسن موسى بن جعفر عليه‬:‫ عن الفضل بن حيىي قال‬،‫ عن حفص اخي مرازم‬،‫ عن ابن أيب عمري‬،‫ أيب‬:‫ سن‬- 27
.‫ ال جتاوز عما يف القرآن‬:‫ فقال‬،‫السالم عن شئ من الصفة‬
My father, from Ibn Abu Umeyr, from Hafs, brother of Marazam, from Al Fazal Bin Yahya who said,
‘Abu Al-Hassan Musaasws Bin Ja’farasws was asked about something from the Attributes, so
heasws said: ‘Do not exceed from what is in the Quran’’.141
‫ إن ملكا كان يف‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عمن ذكره‬،‫ عن ابن بكري‬،‫ عن ابن أيب عمري‬،‫ أبو أيوب املدين‬:‫ سن‬- 28
.‫جملسه فتناول الرب تبارك وتعاىل ففقد فما يدرى أين هو‬
Abu Ayoub Al Madany, from Ibn Abu Umeyr, from Ibn Bakeyr, from the one who mentioned it,
‘From Abu Abdullahasws having said: ‘A king was in his gathering, and he discussed the
Lordazwj Blessed and Exalted, so he was lost and it was not known where he is’’.142
‫ نعم‬:‫ أنه موجود ؟ قال‬:‫ سئل أبو جعفر عليه السالم أجيوز أن يقال هلل‬:‫ عمن ذكره رفعه قال‬،‫ حممد بن عيسى‬:‫ سن‬- 29
.‫ حد االبطال وحد التشبيه‬:‫خترجه من احلدين‬
Muhammad Bin Isa, from the one who mentioned it, raising it said,
‘Abu Ja’farasws was asked, ‘Is it allow to say for Allahazwj that Heazwj is present?’ Heasws said:
‘Yes, take Himazwj out from limitations – a limit of the temporariness and a limit for the
resemblance’’.143
‫ وهم قعود يف بعض‬،‫ ليس فيهم مهاجري وال أنصاري‬،‫ لقد مر أمري املؤمنني عليه السالم على قوم من أخالط املسلمني‬:‫ م‬- 30
‫ قد ارتفعت أصواهتم واشتد فيه‬،‫ وإذا هم خيوضون يف أمر القدر وغريه مما اختلف الناس فيه‬،‫املساجد يف أول يوم من شعبان‬
،‫جداهلم‬
Amir Al-Momineenasws passed by a people mingling with the Muslims; there wasn’t among
them any Emigrant nor a Helper, and they were seated in one of the Masjids during the first
day of Shaban. And when they were engaged in the matter of the free-will and other such
matters from what the people had differed in, their voices were raised and their arguments
intensified with regards to it.
‫ يا معاشر‬:- ‫ وناداهم‬- ‫ مث قال هلم‬،‫ فلم حيفل هبم‬،‫ وقاموا إليه يسألونه القعود إليهم‬،‫فوقف عليهم وسلم فردوا عليه ووسعوا له‬
‫املتكلمني أمل تعلموا أن هلل عبادا قد أسكتتهم خشيته من غري عي وال بكم ؟‬
Heasws paused by them and greeted, and they returned (the greetings) upon him asws, and
made space for himasws, and they rose up to himasws asking himasws to be seated with them,
141
142
143
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but heasws did not care of them. Heasws said to them, and called them: ‘O group of speakers!
Do you not know that there are servants of Allah azwj whose fear has silenced them, from
without inability or muteness?
،‫ وانقطعت أفئدهتم‬،‫ العاملون باهلل وأيامه ولكنهم إذا ذكروا عظمة اهلل انكسرت ألسنتهم‬،‫وأهنم هم الفصحاء البلغاء االلباء‬
،‫ إعزازا هلل وإعظاما وإجالال‬،‫ وتاهت حلومهم‬،‫وطاشت عقوهلم‬
And they, they are the verbalists, the eloquent, the intelligent ones, the knowers with
Allahazwj and Hisazwj days. But they, when the Magnificence of Allah azwj is mentioned, their
tongues get cut off, and their hearts are rent asunder, and their intellects bow down, and
their wisdoms faded, in Honour of Allahazwj and Reverence and Majesty.
‫ وأهنم برآء من املقصرين واملفرطني‬،‫فإذا أفاقوا من ذلك استبقوا إىل اهلل باالعمال الزاكية يعدون أنفسهم مع الظاملني واخلاطئني‬
So, when they wake up from that, they remain to Allah azwj with the pure deeds, counting
themselves as being with the unjust ones and the sinners, and they disavowed from the
reducers, and the fabricators.
،‫ خائفون‬،‫ فهم إذا رأيتهم مهيمون مروعون‬،‫ وال يدلون عليه باالعمال‬،‫ وال يستكثرون هلل الكثري‬،‫أال إهنم ال يرضون اهلل بالقليل‬
‫ وأن أجهل الناس بالضرر‬،‫ فأين أنتم منهم يا معشر املبتدعني أمل تعلموا أن أعلم الناس بالضرر أسكتهم عنه‬،‫ وجلون‬،‫مشفقون‬
.‫أنطقهم فيه ؟‬
Indeed! They are not pleased with the little for Allah azwj, nor are they considering it a lot for
Allahazwj, nor are they pointing upon Himazwj with the deeds. They, when you seem them
would be as terrified, and appalled, fearful, awed. So, where are you, O group of innovators!
Do you not know that the most knowledgeable of the people with the harm, is the most
silent from it, and that the most ignorant of the people with the harm is the most talkative
with regards to it?’’.144
‫ عن جعفر بن حممد بن‬،‫ عن غريه‬،‫ عن احلسن بن موسى اخلشاب‬،‫ عن حممد بن موسى اهلمداين‬،‫ علي بن حممد‬:‫ كش‬- 31
‫ وسعيد‬،‫ وحممد بن محران‬،‫ وعبد الرمحن بن احلجاج‬،‫ ومجيل بن دراج‬،‫ وهشام بن احلكم‬،‫ اجتمع ابن سامل‬:‫حكيم اخلثعمي قال‬
،‫ وحنو من مخسة عشر من أصحابنا فسألوا هشام بن احلكم أن يناظر هشام بن سامل فيما اختلفوا فيه من التوحيد‬،‫بن غزوان‬
،‫ لينظروا أيهم أقوى حجة‬،‫ وعن غري ذلك‬،‫وصفة اهلل عزوجل‬
Ali Bin Muhammad, from Muhammad Bin Musa Al Hamdany, from Al Hassan Bin Musa Al Khashab, from
someone else, Ja’far Bin Muhammad Bin Hakeem Al Khash’amy who said,
‘Ibn Salim, and Hisham Bin Al Hakam, and Jameel Bin Darraj, and Abdul Rahman Bin Al
Hajjaj, and Muhammad Bin Humran, and Saeed Bin Gazwan, and around fifteen of our
companions gathered, and they asked Hisham Bin Al Hakam that he debates Hisham Bin
Salim regarding what they are differing in, about the Tawheed, and Attributes of Allahazwj
144
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Mighty and Majestic, and about other than that, for them to which of them is stronger in
argument.
‫ ورضي هشام بن احلكم أن يتكلم عند حممد بن هشام فتكاملا وساقا ما‬،‫فرضي هشام بن سامل أن يتكلم عند حممد بن أيب عمري‬
:‫ وقال‬،‫جرى بينهما‬
Hisham Bin Salim agreed that he would speak in the presence of Muhammad Bin Abu
Umeyr, and Hisham Bin Al Hakam agreed that he would speak in the presence of
Muhammad Bin Hisham. So, they both spoke and the gist of what transpired between the
two and said, was: -
‫ وحيك ما قدرت أن تشبه بكالم ربك إال‬،‫ كفرت واهلل باهلل العظيم وأحلدث فيه‬:‫قال عبد الرمحن بن احلجاج هلشام بن احلكم‬
.‫العود يضرب به‬
Abdullah Rahman Bin Al Hajjaj said to Hisham Bin Al Hakam, ‘By Allahazwj! You have
blasphemed with Allahazwj the Magnificent, and innovated regarding Himazwj. Woe be unto
you! Your Lordazwj did not Decree that you resemble Himazwj with the speech except the stick
you hit with’.
‫ ويسأله أن يعلمهم ما‬،‫قال جعفر بن حممد بن حكيم فكتب إىل أيب احلسن موسى عليه السالم حيكى له خماطبتهم وكالمهم‬
‫القول الذي ينبغي أن يدين اهلل به من صفة اجلبار‬
Ja’far Bin Muhammad Bin Hakeem said, ‘So, I wrote to Abu Al Hassan Musaasws relating it to
himasws, their addressing and their speech, and asked himasws to teach them what the word is
which is befitting that one can make a Religion of Allah azwj with it, from the Attributes of the
Compelller.
‫ فصفوه مبا وصف‬،‫ واعلم رمحك اهلل أن اهلل أجل وأعلى وأعظم من أن يبلغ كنه صفته‬،‫ فهمت رمحك اهلل‬:‫فأجابه يف عرض كتابه‬
.‫به نفسه وكفوا عما سوى ذلك‬
Heasws answered in the presentation of hisasws letter: ‘Iasws understood, may Allahazwj have
Mercy on you, and know, may Allahazwj have Mercy on you, that Allahazwj is more Majestic,
and Loftier, and more Magnificent than for one to reach Hisazwj Essence. Therefore, describe
Himazwj with what Heazwj has Described Himselfazwj with, and stop from what is besides
that’’.145
‫ سألت أبا جعفر الثاين عليه السالم عن التوحيد‬:‫ عن ابن أيب جنران قال‬،‫ عن اليقطيين‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 32
‫ ال يشبهه شئ وال تدركه‬،‫ فما وقع ومهك عليه من شئ فهو خالفه‬،‫ نعم غري معقول وال حمدود‬:‫ أتوهم شيئا ؟ فقال‬:‫فقلت‬
.‫ كيف تدركه االوهام وهو خالف ما يعقل وخالف ما يتصور يف االوهام ؟ إمنا يتوهم شئ غري معقول وال حمدود‬،‫االوهام‬
Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ibn Abu Najran who said,
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‘I asked Abu Ja’farasws the 2nd about the Tawheed and I said, ‘Can I imagine Himazwj as a
thing?’ Heasws said: ‘Yes, unimaginable, and without any limitations. So, whatever occurs
upon your imagination of anything, Heazwj is its opposite. Nothing resembles Himazwj nor can
the imaginations realise Himazwj. How can the imaginations realise Himazwj and Heazwj is
opposite of what can be understood, and opposite what can be imaged in the imaginations?
But rather, you imagine a thing unimaginable and not limitations’’.146
146
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* )‫ وانه ال يعرف اهلل اال به‬،‫) * * (أدنى ما يجزى من المعرفة في التوحيد‬10 ‫* (باب‬
CHAPTER 10 – THE LEAST WHAT SUFFICES FROM THE

RECOGNITION REGARDING THE TAWHEED, AND IT IS SO
THAT ALLAHazwj CANNOT BE RECOGNISED EXCEPT BY IT
‫ عن أيب احلسن‬،‫ عن الفتح بن يزيد اجلرجاين‬،‫ عن خمتار بن حممد بن خمتار اهلمداين‬،‫ عن علي بن إبراهيم‬،‫ ماجيلويه‬:‫ ن‬،‫ يد‬- 1
‫ موجود غري‬،‫ وأنه قدمي مثبت‬،‫ وال شبه له وال نظري له‬،‫ االقرار بأنه ال إله غريه‬:‫ سألته عن أدىن املعرفة فقال‬:‫عليه السالم قال‬
.‫ وأنه ليس كمثله شئ‬،‫فقيد‬
Majaylawiya, from Ali Bin Ibrahim, from Mukhtar Bin Muhammad Bin Mukhtar al Hamdany, from Al Fatah Bin
Yazeed Al Jarjany,
‘From Abu Al-Hassanasws. He (the narrator) said, ‘I asked himasws about the least of the
recognition, so heasws said: ‘The acknowledgment that there is God apart from Himazwj, nor is
there any resemblance for Himazwj, nor a peer for Himazwj, and Heazwj is Ancient (eternally)
existing, present without bounds, and there isn’t anything like Him azwj’’.147
‫ عن عبد العزيز بن املهتدي‬،‫ عن بكر بن زياد‬،‫ عن احلسني بن احلسن‬،‫ عن الربمكي‬،‫ عن حممد االسدي‬،‫ الدقاق‬:‫ ن‬،‫ يد‬- 2
‫ كيف يقرأها‬:‫ قلت‬.‫ كل من قرأ قل هو اهلل أحد وآمن هبا فقد عرف التوحيد‬:‫ فقال‬،‫ سألت الرضا عليه السالم عن التوحيد‬:‫قال‬
.‫ كذلك اهلل ريب‬،‫ كذلك اهلل ريب‬،‫ كذلك اهلل ريب‬:‫ وزاد فيه‬.‫ كما يقرأها الناس‬:‫؟ قال‬
Al Daqaq, from Muhammad Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Bakr Bin Ziyad,
from Abdul Aziz Bin Al Muhtady who said,
‘I asked Al-Rezaasws about the Tawheed, so heasws said: ‘Everyone who recites Say: ‘He, Allah,
is One [112:1] (Surah Al Tawheed) and believes in it, so he has acknowledged the Tawheed’.
I said, ‘How should he recite it’. Heasws said: ‘Just as the people recite it, and increase in it:
‘Like that is myasws Lordazwj, Like that is myasws Lordazwj, Like that is myasws Lordazwj’’.148
Al Daqaq and Al Waraq both together, from Al Sowf, from Al Rawiyan, from Abdul Azeem Al Hasny who said,
‫ دخلت على سيدي علي بن حممد بن‬:‫ عن عبد العظيم احلسين قال‬،‫ عن الروياين‬،‫ عن الصويف‬،‫ الدقاق والوراق معا‬:‫ يد‬- 3
‫ مرحبا بك يا‬:‫علي بن موسى بن جعفر بن حممد بن علي بن احلسني بن علي بن أيب طالب عليهم السالم فلما بصر يب قال يل‬
.‫أبا القاسم أنت ولينا حقا‬
‘I went over to my Master Aliasws Bin Muhammadasws bin Aliasws Bin Musaasws Bin Ja’farasws Bin
Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws. So, when heasws saw
me, said to me: ‘Welcome to you, O Abu Al Qasim! You are ourasws true friend’.
147
148
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‫ هاهتا‬:‫ فقال‬.‫ فإن كان مرضيا ثبتت عليه حىت ألقى اهلل عزوجل‬،‫ يا ابن رسول اهلل إين اريد أن أعرض عليك ديين‬:‫ فقلت له‬:‫قال‬
.‫أبا القاسم‬
He (the narrator) said, ‘So I said to himasws, ‘O sonasws of Rasool-Allahsaww! I want to present
my Religion to youasws, and if it was agreeable, I shall affirm it upon me until I meet Allah azwj
Mighty and Majestic’. Heasws said: ‘Give it, Abu Al-Qasim’.
‫ وأنه ليس جبسم وال‬،‫ وحد التشبيه‬،‫ حد االبطال‬:‫ خارج من احلدين‬،‫ إن اهلل تبارك وتعاىل واحد ليس كمثله شئ‬:‫ إين أقول‬:‫فقلت‬
‫ ورب كل شئ ومالكه وجاعله‬،‫ وخالق االعراض واجلواهر‬،‫ ومصور الصور‬،‫ بل هو جمسم االجسام‬،‫صورة وال عرض وال جوهر‬
،‫ وإن حممدا عبده ورسوله خامت النبيني فال نيب بعده إىل يوم القيامة‬،‫وحمدثه‬
I said, ‘I am saying that Allahazwj Blessed and Exalted, is One. There is nothing like Himazwj,
outside from the two limitations – limit of the temporariness and limit of the resemblance,
and Heazwj isn’t with a body, nor an image, nor a presentation, nor a substance, but Heazwj
Embodied the bodies, and Imaged the images, and Created the displays and the substances,
and is the Lordazwj of all things, and its King, and its Sender, and its Initiator, and that
Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and Seal of the Prophetsas, and
there is no Prophetas after himsaww up to the Day of Judgment.
‫ مث حممد‬،‫ مث علي بن احلسني‬،‫ مث احلسني‬،‫ مث احلسن‬،‫ إن االمام واخلليفة وويل االمر بعده أمري املؤمنني علي بن أيب طالب‬:‫وأقول‬
.‫ مث أنت يا موالي‬،‫ مث حممد بن علي‬،‫ مث علي بن موسى‬،‫ مث موسى ابن جعفر‬،‫ مث جعفر بن حممد‬،‫بن علي‬
And I am saying that the Imamasws and the Caliph and one with the Command after him saww
is Amir Al-Momineen Aliasws Bin Abu Talibasws, then Al-Hassanasws, then Al-Husaynasws, then
Aliasws Bin Al-Husaynasws, then Muhammadasws Bin Aliasws, then Ja’farasws Bin Muhammadasws,
then Musaasws Bin Ja’farasws, then Aliasws Bin Musaasws, then Muhammadasws Bin Aliasws, then
youasws, O my Masterasws’.
‫ فكيف للناس باخللف من بعده ؟‬،‫ ومن بعدي احلسن ابين‬:‫فقال عليه السالم‬
Heasws said: ‘And from after measws, would be Al-Hassanasws, myasws sonasws, but how would it
be for the people with the Caliph from after himasws?’
‫ النه ال يرى شخصه وال حيل ذكره بامسه حىت خيرج فيمال االرض قسطا وعدال كما‬:‫ وكيف ذلك يا موالي ؟ قال‬:‫ فقلت‬:‫قال‬
.‫ملئت ظلما وجورا‬
He (the narrator) said, ‘I said, ‘And how would that be, O my Master asws?’ Heasws said:
‘Because hisasws person would not be seen, nor would hisasws mention by name would be
permissible until heasws comes out (from Occultation), and heasws fills the earth with equity
and justice just as it had been filled with injustice and tyranny’.
،‫ ومعصيتهم معصية اهلل‬،‫ وطاعتهم طاعة اهلل‬،‫ وعدوهم عدو اهلل‬،‫ إن وليهم ويل اهلل‬:‫ أقررت وأقول‬:‫ فقلت‬:‫قال‬
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He (the narrator) said, ‘I said, ‘I accept and I am saying that theirasws friend is a friend of
Allahazwj, and theirasws enemy is an enemy of Allahazwj, and obedient to themasws is obedience
to Allahazwj, and disobedience to them is disobedience to Allahazwj.
‫ وإن الساعة آتية ال ريب‬،‫ وامليزان احلق‬،‫ والصراط حق‬،‫ والنار حق‬،‫ وإن اجلنة حق‬،‫ واملسائلة يف القرب حق‬،‫ إن املعراج حق‬:‫وأقول‬
،‫فيها وإن اهلل يبعث من يف القبور‬
And, I am saying that the ascension (Mi’raj) is true, and the questioning in the grave is true,
and that the Paradise is true, and the Fire is true, and the Bridge is true, and the Scale is
true, and that the Hour would come, there being no doubt in it, and that Allah azwj would
Resurrect the ones in the grave.
.‫ والنهي عن املنكر‬،‫ واالمر باملعروف‬،‫ واجلهاد‬،‫ واحلج‬،‫ والصوم‬،‫ والزكاة‬،‫ إن الفرائض الواجبة بعد الوالية الصالة‬:‫وأقول‬
And I am saying that the Ordinances are Obligatory after the Wilayah – the Salat, and the
Zakat, and the Fast, and the Hajj, and the Zakat, and the Jihad, and the enjoining of the
goodness, and the forbidding from the evil’.
‫ فاثبت عليه ثبتك اهلل بالقول الثابت يف‬،‫ يا أبا القاسم هذا واهلل دين اهلل الذي ارتضاه لعباده‬:‫فقال علي بن حممد عليه السالم‬
.‫احلياة الدنيا ويف اآلخرة‬
So, Aliasws Bin Muhammadasws said: ‘O Abu Al-Qasim! By Allahazwj, this is the Religion of
Allahazwj Heazwj is Pleased with for Hisazwj servants, therefore be steadfast upon it. May
Allahazwj Affirm you with the Firm Word in the life of the world and in the Hereafter
[14:27]’’.149
‫ عن‬،‫ عن جويرب‬،‫ عن حممد بن يعلى الكويف‬،‫ عن حممد بن سنان‬،‫ عن حممد بن علي القرشي‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ يد‬- 4
‫ ما‬:‫ قال‬.‫ يا رسول اهلل علمين من غرائب العلم‬:‫ جاء أعرايب إىل النيب صلى اهلل عليه وآله فقال‬:‫ عن ابن عباس قال‬،‫الضحاك‬
‫ ما رأس العلم يا رسول اهلل ؟‬:‫صنعت يف رأس العلم حىت تسأل عن غرائبه ؟ قال الرجل‬
Majaylawiya, from his uncle, from Muhammad Bin Ali Al Qarshy, from Muhammad Bin Sinan, from
Muhammad Bin Ya’la Al Kufy, from Juweybir, from Al Zahak, from Ibn Abbas who said,
‘A Bedouin came to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Teach me from the
oddities of the knowledge’. Hesaww said: ‘And what did you do with the head of the
knowledge until you are asking about its oddities?’ The man said, ‘And what is the head of
the knowledge, O Rasool-Allahsaww?’
‫ وأنه واحد أحد ظاهر‬،‫ تعرفه بال مثل وال شبه وال ند‬:‫ وما معرفة اهلل حق معرفته ؟ قال‬:‫ قال االعرايب‬.‫ معرفة اهلل حق معرفته‬:‫قال‬
.‫ فذلك حق معرفته‬،‫ ال كفو له وال نظري‬،‫باطن أول آخر‬
149
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Hesaww said: ‘Recognise Allahazwj as is right of Hisazwj recognition’. The Bedouin said, ‘And
what is the recognition of Allahazwj, as is right of Hisazwj recognition?’ Hesaww said: ‘You
recognise Himazwj as being without an example, nor a resemblance, nor an adversary, and
Heazwj is Alone, One, Apparent, Hidden, First, Last, there is no match for Him azwj nor a peer,
so that is a right of Hisazwj recognition’’.150
‫ عن حممد بن‬،‫ عن بعض أصحابنا‬،‫ عن االشعري‬،‫ وأمحد بن إدريس معا‬،‫ عن حممد بن العطار‬،‫ أيب وابن الوليد معا‬:‫ يد‬- 5
‫ ما الذي ال جيتزى يف‬- ‫ يعين أبا احلسن عليه السالم‬- ‫ كتبت إىل الطبيب‬:‫ عن طاهر بن حامت بن ماهويه قال‬،‫علي الطاحن‬
. ‫ وهو الفعال ملا يريد‬،‫ مل يزل مسيعا وعليما وبصريا‬،‫ ليس كمثله شئ‬:‫معرفة اخلالق جل جالله بدونه ؟ فكتب عليه السالم‬
My father and Ibn Al Waleed both together, from Muhammad Bin Attar, and Ahmad Bin Idrees both together,
from Al Ash’ary, from one of our companions, from Muhammad Bin Ali Al Tahan, from Zahir Bin Hatim Bin
Mahaqiya who said,
‘I wrote to the Doctorasws – meaning Abu Al-Hassanasws – What is that which is insufficient
besides it, regarding the recognition of the Creator, Majestic is His azwj Majesty?’ Heasws
wrote: ‘There isn’t anything like Himazwj. Heazwj does not cease to be Hearing, and Knowing,
and Seeing, and Heazwj is the Doer with whatever Heazwj so Wants’’.151
:‫ عن منصور بن حازم قال‬،‫ عن صفوان بن حيىي‬،‫ عن الفضل بن شاذان‬،‫ عن حممد بن إمساعيل‬،‫ عن الكليين‬،‫ الدقاق‬:‫ يد‬- 6
:‫ فقال‬.‫ بل العباد يعرفون باهلل‬،‫ إن اهلل أكرم وأجل من أن يعرف خبلقه‬:‫قلت اليب عبد اهلل عليه السالم إين ناظرت قوما فقلت هلم‬
.‫رمحك اهلل‬
Al Daqaq, from Al Kulayni, from Muhammad Bin Ismail, from Fazl Bin Zhazan, from Safwan Bin Yahya, from
Mansour Bin Hazim who said,
‘I said to Abu Abdullahasws, ‘I debated a people and said to them, ‘Allah azwj is more
Benevolent and more Majestic than that Heazwj can be understood by Hisazwj creatures, but
the servants are being understood with Allahazwj’. Heasws said: ‘May Allahazwj have Mercy on
you!’’.152
‫ عن أيب عبد اهلل عليه‬،‫ عن الفضل بن السكن‬،‫ عن حممد بن محران‬،‫ عن ابن أيب عمري‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 7
.‫ واويل االمر باملعروف والعدل واالحسان‬،‫ والرسول بالرسالة‬،‫ اعرفوا اهلل باهلل‬:‫ قال أمري املؤمنني عليه السالم‬:‫السالم قال‬
My father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Al Fazl Bin Al
Sakan,
‘From Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Recognise Allahazwj by
Allahazwj, and the Rasoolsaww by the Message, and the onesasws with the Command, with the
good deeds, and the justice and the favours’’.153
150
151
152
153
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‫ سئل أمري املؤمنني عليه السالم‬:‫ عن علي بن عقبة رفعه قال‬،‫ عن بعض أصحابنا‬،‫ عن الربقي‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 8
.‫ مبا عرفين نفسه‬:‫ فقال‬،‫مب عرفت ربك‬
Ibn Al Waleed, from Al Saffar, from Al Barqy, from one of our companions, from Ali Bin Aqaba, raising it, said,
‘Amir Al-Momineenasws was asked, ‘By what do youasws recognise yourasws Lordazwj?’ So, heasws
said: ‘With what Heazwj Introduced Himselfazwj with to measws’.
‫ فوق كل‬،‫ بعيد يف قربه‬،‫ قريب يف بعده‬،‫ وال يقاس بالناس‬،‫ وال حيس باحلواس‬،‫ ال تشبهه صورة‬:‫ وكيف عرفك نفسه ؟ فقال‬: ‫قيل‬
‫ وخارج من االشياء ال كشئ‬،‫ داخل يف االشياء ال كشئ يف شي داخل‬،‫ أمام‬،‫ أمام كل شئ وال يقال له‬،‫شئ وال يقال شئ فوقه‬
.‫ ولكل شئ مبدأ‬،‫ سبحان من هو هكذا وال هكذا غريه‬،‫من شئ خارج‬
It was said, ‘And how did Heazwj Introduce Himselfazwj to youasws?’ Heasws said: ‘Not to
resemble Himazwj as an image, nor feel with the senses, nor compare with the people, near
in Hisazwj Remoteness, and remote in Hisazwj Nearness, above all things, nor can a thing be
said to be above Himazwj, in front of all things, nor can it be said to Him azwj, ‘Front’, inside the
things not like a thing entered inside a thing, and outside from the things, not like a thing
from a thing outside. Glorious is the Oneazwj Who is like this, and no one else is like this, but
things are originated’’.154
154
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* )‫) * * (الدين الحنيف والفطرة وصبغة اهلل والتعريف في الميثاق‬11 ‫(باب‬
CHAPTER 11 – THE UPRIGHT RELIGION, AND THE NATURE,

AND DYEING OF ALLAHazwj, AND THE INTRODUCTION
DURING THE COVENANT
138 ‫ صبغة اهلل ومن أحسن من اهلل صبغة وحنن له عابدون‬:‫ البقرة‬،‫االيات‬
The Verses – (Surah) Al Baqarah: A Dyeing of Allah; and who is better than Allah in dyeing?
And we are worshipping to Him [2:138]
‫ فأقم وجهك لل دين حنيفا فطرة اهلل اليت فطر الناس عليها ال تبديل خللق اهلل ذلك الدين القيم ولكن أكثر الناس ال يعلمون‬:‫الروم‬
30
(Surah) Al Roum: Then set your face for the upright Religion - the nature of Allah which He
has Natured the people upon. There is no replacement to Allah's creation. That is the
Religion of the Custodian, but most people do not know [30:30]
‫ سألت أبا جعفر عليه السالم عن قول اهلل‬:‫ عن زرارة قال‬،‫ عن ابن اذينة‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ مع‬- 1
.‫ هي الفطرة‬:‫ ما احلنيفية ؟ قال‬:‫ " حنفاء هلل غري مشركني به " فقلت‬:‫عزوجل‬
My father, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,
‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic: Being upright for
Allah, not associating anything with Him [22:31]. So, I said, ‘What is the uprightness?’
Heasws said: ‘It is the nature’’.155
‫ عن أيب‬،‫ عن علي بن أيب محزة‬،‫ عن جعفر بن بشري‬،‫ عن حممد بن مجهور‬،‫ عن معلى بن حممد‬،‫ احلسني بن حممد‬:‫ فس‬- 2
.‫ الوالية‬:‫ فأقم وجهك للدين حنيفا قال‬:‫ عن أيب جعفر عليه السالم يف قوله‬،‫بصري‬
Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Ja’far Bin Bashir,
from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’farasws regarding Hisazwj Words: Then set your face for the upright Religion
[30:30]. Heasws said: ‘The Wilayah’’.156
‫ عن‬،‫ عن أبيه‬،‫ عن علي ابن موسى الرضا صلوات اهلل عليه‬،‫ عن اهليثم بن عبد اهلل الرماين‬،‫ احلسن بن علي بن زكريا‬:‫ فس‬- 3
‫ حممد رسول‬،‫ هو ال إله إال اهلل‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫جده حممد بن علي بن احلسني عليهم السالم يف قوله‬
.‫ إىل ههنا التوحيد‬- ‫ عليه السالم‬- ‫ علي أمري املؤمنني‬- ‫ صلى اهلل عليه وآله‬- ‫اهلل‬
155
156
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Al Hassan Bin Ali Bin Zakariya, from Al Haysam Bin Abdullah Al Ramany,
‘From Ali Ibn Musa Al-Rezaasws, from hisasws fatherasws, from hisasws grandfatherasws
Muhammadasws Bin Aliasws Bin Al-Husaynasws regarding Hisasws Words: the nature of Allah
which He has Natured the people upon. [30:30]. Heasws said: ‘It is, ‘There is no god except
Allahazwj, Muhammadsaww is Rasoolsaww of Allahazwj, Aliasws is Emir of the Momineen’, up to
here is the Tawheed’’.157
‫ سألته‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن عالء بن الفضيل‬،‫ عن حممد بن سنان‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ يد أيب‬- 4
.‫ التوحيد‬:‫ " فطرة هلل اليت فطر الناس عليها " قال‬:‫عن قول اهلل عزوجل‬
My father, from Sa’ad, from Ibn Isa, from Muhammad Bin Sinan, from Ala’a Bin Al Fazeyl,
‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about the Words of Allahazwj
Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30].
Heasws said: ‘The Tawheed’’.158
:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن هشام بن سامل‬،‫ عن ابن أيب عمري‬،‫ عن ابن هاشم‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 5
.‫ التوحيد‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫قلت‬
Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullahasws, he (the narrator) said, ‘I said, ‘the nature of Allah which He has
Natured the people upon. [30:30]. Heasws said: ‘The Tawheed’’.159
‫ عن أيب عبد اهلل عليه السالم يف قول‬،‫ عن ابن بكري عن زرارة‬،‫ عن ابن فضال‬،‫ وابن يزيد معا‬،‫ باالسناد عن ابن هاشم‬:‫ يد‬- 6
.‫ فطرهم على التوحيد‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫اهلل عزوجل‬
By the chain from Ibn Hashim, and Ibn Yazeed, both together, from Ibn Fazal, from Ibn Bakeyr, from Zurara,
‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: the nature of
Allah which He has Natured the people upon. [30:30]. Heasws said: ‘Natured them upon the
Tawheed’’.160
:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن عبد اهلل بن سنان‬،‫ عن يونس‬،‫ عن اليقطيين‬،‫ عن علي بن إبراهيم‬،‫ ابن املتوكل‬:‫ يد‬- 7
‫ هي االسالم فطرهم اهلل حني أخذ ميثاقهم‬:‫ " فطرة اهلل اليت فطر الناس عليها " ما تلك الفطرة ؟ قال‬:‫سألته عن قول اهلل عزوجل‬
.‫ ألست بربكم وفيهم املؤمن والكافر‬:‫ فقال‬،‫على التوحيد‬
Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Abdullah Bin Sinan,
157
158
159
160
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‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about the Words of Allahazwj
mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30],
‘What is that nature?’ Heasws said: ‘It is Al-Islam. Allahazwj Natured them when Heazwj Took
their Covenant upon the Tawheed and Heazwj Said: ‘“Am I not your Lord?” [7:172], and
among them was the Momin and the Kafir’’.161
‫ سألت أبا‬:‫ عن زرارة قال‬،‫ عن ابن رئاب‬،‫ عن ابن حمبوب‬،‫ عن أمحد وعبد اهلل ابين حممد بن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 8
.‫ فطرهم مجيعا على التوحيد‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫عبد اهلل عليه السالم عن قول اهلل عزوجل‬
My father, from Sa’ad, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Mahboub, from
Ibn Ra’ib, from Zurara who said,
‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: the nature of
Allah which He has Natured the people upon. [30:30]. Heasws said: ‘Heazwj Natured them all
upon the Tawheed’’.162
‫ عن أيب عبد اهلل عليه‬،‫ عن عبد الرمحن بن كثري‬،‫ عن احلسن بن يونس‬،‫ عن علي بن حسان‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 9
.‫ وعلي أمري املؤمنني‬،‫ وحممد رسول اهلل‬،‫ التوحيد‬:‫ " فطرة اهلل اليت فطر الناس عليها " قال‬:‫السالم يف قول اهلل عزوجل‬
Ibn Al Waleed, from Al Saffar, from Ali Bin Hasaan, from Al Hassan Bin Yunus, from Abdul Rahman Bin Kaseer,
Allah which He has Natured the people upon. [30:30]. Heasws said: ‘The Tawheed, and
Muhammadsaww is Rasoolsaww of Allahazwj, and Aliasws is Emir of the Momineen’’.163
‫ قلت اليب جعفر عليه‬:‫ عن زرارة قال‬،‫ عن ابن مسكان‬،‫ عن ابن املغرية‬،‫ عن ابيه‬،‫ عن أمحد بن حممد‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 10
‫ فطرهم على التوحيد عند امليثاق على‬:‫ أصلحك اهلل قول اهلل عزوجل يف كتابه " فطرة اهلل اليت فطر الناس عليها " قال‬:‫السالم‬
‫ وخاطبوه ؟‬:‫ قلت‬.‫معرفته أنه رهبم‬
My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Ibn Al Mugheira, from Ibn Muskan,
from Zurara who said,
‘I said to Abu Ja’farasws, ‘May Allahazwj Keep youasws well! The Words of Allahazwj Mighty and
Majestic in Hisazwj Book: the nature of Allah which He has Natured the people upon.
[30:30]’. Heasws said: ‘Natured them upon the Tawheed during the Covenant upon Hisazwj
recognition that Heazwj is their Lordazwj’. I said, ‘And they addressed Himazwj?’
.‫ لوال ذلك مل يعلموا من رهبم وال من رازقهم‬:‫ فطأطأ رأسه مث قال‬:‫قال‬
He (the narrator) said, ‘Heasws lowered hisasws head, then said: ‘Had it not been that, they
would not have known who their Lordazwj is, nor who sustains them’’.164
161
162
163
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‫ عن‬،‫ عن زرارة‬،‫ عن ابن اذينة‬،‫ وابن يزيد مجيعا عن ابن أيب عمري‬،‫ وابن أيب اخلطاب‬،‫ عن ابن هاشم‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 11
‫ هي الفطرة اليت فطر‬:‫ فقال‬،‫ " حنفاء هلل غري مشركني به " وعن احلنيفية‬:‫ سألته عن قول اهلل عزوجل‬:‫أيب جعفر عليه السالم قال‬
.‫ فطرهم اهلل على املعرفة‬:‫ قال‬،‫ ال تبديل خللق اهلل‬،‫الناس عليها‬
My father, from Sa’ad, from Ibn Hashim, and Ibn Abu Al Khattab, and Ibn Yazeed, altogether from Ibn Abu
Umeyr, from Ibn Azina, from Zurara,
‘From Abu Ja’farasws, he (the narrator) said, ‘I asked himasws about the Words of Allahazwj
Mighty and Majestic: Being upright for Allah, not associating anything with Him [22:31],
and about the uprightness. Heasws said: ‘the nature of Allah which He has Natured the
people upon. There is no replacement to Allah's creation [30:30]. Allahazwj Natured upon
the recognition’.
‫ أخرج من ظهر آدم ذريته إىل يوم القيامة‬:‫ " وإذ أخذ ربك من بين آدم من ظهورهم " اآلية قال‬:‫ وسألته عن قول اهلل‬:‫قال زرارة‬
.‫فخرجوا كالذر فعرفهم وأراهم صنعه و لوال ذلك مل يعرف أحد ربه‬
Zurara said, ‘And I asked himasws about the Words of Allahazwj: And when your Lord Seized
from the Children of Adam, their offspring from their foreheads [7:172] – the Verse. Heasws
said: ‘Extracted from the forehead of Adamas, hisasws offspring up to the Day of Judgment,
and they came out like the particles. So, Heazwj Made them recognise, and Showed them
Hisazwj Making, and had it not been that, no one would recognise his Lord azwj’.
" :‫ فذلك قوله‬،‫ يعين على املعرفة بأن اهلل عزوجل خالقه‬،‫ كل مولود يولد على الفطرة‬:‫ قال رسول اهلل صلى اهلل عليه وآله‬:‫وقال‬
." ‫ولئن سألتهم من خلق السموات واالرض ليقولن اهلل‬
And heasws said: ‘Rasool-Allahsaww said: ‘Every new-born is born upon the nature – meaning
upon the recognition that Allahazwj Mighty and Majestic Created him, and that is in Hisazwj
Words: And if you were to ask them: ‘Who Created the skies and the earth?’ They would
be saying, ‘Allah’. [39:38]’’.165
‫ " حنفاء هلل غري‬:‫ سألت أبا جعفر عليه السالم من قول اهلل‬:‫ عن زرارة قال‬،‫ عن ابن اذينة‬،‫ عن ابن أيب عمري‬،‫ أيب‬:‫ سن‬- 12
‫ فطر اهلل اخللق على معرفته‬،‫ هي الفطرة اليت فطر الناس عليها‬:‫مشركني به " ما احلنيفية ؟ قال‬
My father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,
‘I asked Abu Ja’farasws about the Words of Allahazwj: Being upright for Allah, not associating
anything with Him [22:31], ‘What is the uprightness?’ Heasws said: ‘It is the nature which the
people are natured upon. Allahazwj Natured the creatures upon recognising Himazwj’’.166
164
165
166
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" :‫ سألت أبا جعفر عليه السالم عن قول اهلل عزوجل‬:‫ عن زرارة قال‬،‫ عن ابن مسكان‬،‫ عن علي بن النعمان‬،‫ أيب‬:‫ سن‬- 13
.‫ من رهبم وال من رازقهم‬- ‫ إذا سئلوا‬- ‫ ولوال ذلك مل يعلموا‬،‫ فطرهم على معرفته أنه رهبم‬:‫فطرة اهلل اليت فطر الناس عليها " قال‬
My father, from Ali Bin Al Numan, from Ibn Muskan, from Zurara who said,
‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic: the nature of Allah
which He has Natured the people upon. [30:30]. Heasws said: ‘Natured them upon
recognising Himazwj that Heazwj is their Lordazwj, and had it not been that, they would not
have known – when asked – who is their Lordazwj and who is their Sustainer’’.167
:‫ عن أيب جعفر عليه السالم قال‬،‫ عن حممد بن مسلم‬،‫ عن أيب جعفر االحول‬،‫ عن أبان االمحر‬،‫ احملسن بن أمحد‬:‫ سن‬- 14
.‫ االسالم‬:‫ والصبغة‬،‫ التوحيد‬:‫عروة اهلل الوثقى‬
Al Mohsin Bin Ahmad, from Aban Al Ahmar, from Abu Ja’far Al Ahowl, from Muhammad Bin Muslim,
‘From Abu Ja’farasws having said: ‘The firmest Handhold of Allahazwj, is the Tawheed, and the
Dyeing [2:138], is Al-Islam’’.168
‫ عن أيب عبد اهلل عليه السالم يف قول اهلل‬،‫ عن أبان‬،‫ عن فضالة‬،‫ عن أبيه‬،‫ عن أمحد بن حمم د‬،‫ عن سعد‬،‫ أيب‬:‫ مع‬- 15
.‫ هي االسالم‬:‫ " صبغة اهلل ومن أحسن من اهلل صبغة " قال‬:‫عزوجل‬
My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Fazalat, from Aban,
‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: A Dyeing of
Allah; and who is better than Allah in dyeing? [2:138]. Heasws said: ‘It is Al-Islam’’.169
‫ " وإذ أخذ ربك من بين‬:‫ سألت أبا عبد اهلل عليه السالم عن قول اهلل‬:‫ عن زرارة قال‬،‫ عن ابن بكري‬،‫ ابن فضال‬:‫ سن‬- 16
،‫ ونسوا املوقف‬،‫ ثبتت املعرفة يف قلوهبم‬:‫آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى " قال‬
.‫ ولوال ذلك مل يدر أحد من خالقه وال من رازقه‬،‫وسيذكرونه يوما‬
Ibn Fazal, from Ibn Bakeyr, from Zurara who said,
‘I asked Abu Abdullahasws about the Words of Allahazwj: And when your Lord Seized from the
Children of Adam, their offspring from their foreheads and Made them testify against their
own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. Heasws said: ‘The
recognition was affirmed in their hearts, and they forgot the pausing, and they will be
remembering it one day, and had it not been that, no one would know who is his Creator,
nor who Sustains him’’.170
167
168
169
170
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‫ " وإذ أخذ ربك من بين آدم من ظهورهم ذريتهم‬:‫ عن أيب عبد اهلل عليه السالم يف قول اهلل‬،‫ عن رفاعة‬،‫ البزنطي‬:‫ سن‬- 17
‫ وقبض‬- ‫ نعم هلل احلجة على مجيع خلقه أخذهم يوم أخذ امليثاق هكذا‬:‫وأشهدهم على أنفسهم ألست بربكم قالوا بلى " قال‬
.‫يده‬
Al Bazanty, from Rafa’at,
‘From Abu Abdullahasws regarding the Words of Allahazwj: And when your Lord Seized from
the Children of Adam, their offspring from their foreheads and Made them testify against
their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. Heasws said:
‘Yes. For Allah is the argument upon the entirety of Hisazwj creatures. Heazwj Seized them on
the day Heazwj Took the Covenant like this’ – and heasws grabbed hisasws hand’’.171
،‫ عن ابن يزيد‬،‫ عن احلمريي‬،‫ عن هارون بن موسى التلعكربي عن حممد بن سهل‬،‫ من كتاب القاضي القزويين‬:‫ شف‬- 18
‫ " فطرة اهلل اليت فطر الناس‬:‫ عن أيب عبد اهلل عليه السالم يف قوله اهلل عزوجل‬،‫ عن عبد الرمحن بن كثري‬،‫عن علي بن حسان‬
.‫ عليه السالم‬- ‫ وأن عليا أمري املؤمنني‬- ‫ صلى اهلل عليه وآله‬- ‫ وأن حممدا رسول اهلل‬،‫ هي التوحيد‬:‫عليها " قال‬
From the book Al Qazy of Al Qazwiny, from Haroun Bin Musa Al Tal’akbary, from Muhammad Bin Sahl, from Al
Humeyri, from Ibn Yazeed, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,
Allah which He has Natured the people upon. [30:30]. Heasws said: ‘It is the Tawheed, and
that Muhammadsaww is a Rasoolsaww of Allahazwj, and that Aliasws is Emir of the Momineen’’.172
.‫ الصبغة االسالم‬:‫ عن أيب عبد اهلل عليهما السالم قال‬،‫ عن أيب جعفر ومحران‬،‫ عن زرارة‬:‫ شى‬- 19
From Zurara, from Abu Ja’far and Humran,
‘From Abu Abdullahasws having said: ‘The Dyeing [2:138], is Al-Islam’’.173
:‫ " صبغة اهلل ومن أحسن من اهلل صبغة " قال‬:‫ عن أيب عبد اهلل عليه السالم يف قول اهلل‬،‫ عن عبد الرمحن بن كثري‬:‫ شى‬- 20
.‫الصبغة معرفة أمري املؤمنني عليه السالم بالوالية يف امليثاق‬
From Abdul Rahman Bin Kaseer,
‘From Abu Abdullahasws regarding the Words of Allahazwj: A Dyeing of Allah; and who is
better than Allah in dyeing? [2:138]. Heasws said: ‘The Dyeing, is recognition of Amir Al-
Momineenasws with the Wilayah during the Covenant’’.174
.‫ إن احلنيفية هي االسالم‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن الوليد‬:‫ شى‬- 21
171
172
173
174
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From Al Waleed,
‘From Abu Abdullahasws having said: ‘The uprightness, it is Al-Islam’’.175
.‫ كل مولود يولد على الفطرة حىت يكون أبواه يهودانه وينصرانه‬:‫ قال النيب صلى اهلل عليه وآله‬:‫ غو‬- 22
The Prophetsaww said: ‘Every new-born is born upon the nature, until his parents make him a
Jew and a Christian’’.176
175
176
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* )‫) * * (اثبات قدمه تعالى وامتناع الزوال عليه‬12 ‫(باب‬
CHAPTER 12 – PROOF OF HISazwj ANCIENTNESS, THE

EXALTED, AND ABSTENTION OF THE DECLINE BEING UPON
HIMazwj
‫ عن أيب عبد اهلل الصادق عليه‬،‫ عن أيب احلسن املوصلي‬،‫ عن البزنطي‬،‫ عن الربقي‬،‫ عن السعد آبادي‬،‫ ابن املتوكل‬:‫ ىل‬- 1
‫ يا أمري املؤمنني مىت كان ربك ؟‬:‫ جاء حرب من االحبار إىل أمري املؤمنني عليه السالم فقال‬:‫السالم قال‬
Ibn Al Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Al Bazanty, from Abu Al Hassan Al Mowsaly,
‘From Abu Abdullah Al-Sadiqasws having said: ‘A monk from the monks came to Amir Al-
Momineenasws, and he said, ‘O Amir Al-Momineenasws! (From) when was the existence of
yourasws Lordazwj?’
‫ وال غاية وال منتهى‬،‫ ويكون بعد البعد بال بعد‬،‫ ريب قبل القبل بال قبل‬،‫ مىت كان‬:‫ ثكلتك امك ومىت مل يكن حىت يقال‬:‫فقال له‬
.‫ انقطعت الغايات عنه فهو منتهى كل غاية‬،‫لغايته‬
Heasws said to him: ‘May your mother be bereaved of you! And when did He azwj not exist
until it could be said, ‘When Heazwj was? Myasws Lordazwj existed the ‘before’ without there
being a ‘before’, and Heazwj will be existing after the ‘after’, without there being an after;
and there is neither a peak nor an end-point to Hisazwj Peak. The peaks are cut-off from
Himazwj, so Heazwj is the end-point of all peaks’.
.‫ ويلك إمنا أنا عبد من عبيد حممد صلى اهلل عليه وآله‬:‫ يا أمري املؤمنني أفنيب أنت ؟ فقال‬:‫ فقال‬:‫ مرسال بزيادة قوله‬:‫ج‬
By an unbroken chain with an increase to his words. He said, ‘O Amir Al-Momineenasws! So,
are youasws a Prophetas?’ Heasws said: ‘Woe be unto youasws! But rather, Iasws am a servant
from the servants of Muhammadsaww’’.177
‫ مسعت‬:‫ عن ميمون البان قال‬،‫ عن حممد بن حكيم‬،‫ عن ابن اذينة‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن علي‬،‫ ابن املتوكل‬:‫ مع‬- 2
،‫ االول ال عن أول قبله وال عن بدء سبقه‬:‫ فقال‬- " ‫ " هو االول واآلخر‬:‫ وقد سئل عن قوله عزوجل‬- ‫أبا عبد اهلل عليه السالم‬
‫ ال يقع عليه‬،‫ مل يزل وال يزال بال بدء وال هناية‬،‫ ولكن قدمي أول آخر‬،‫وآخر ال عن هناية كما يعقل من صفات املخلوقني‬
.‫ خالق كل شئ‬،‫ وال حيول من حال إىل حال‬،‫احلدوث‬
Ibn Al Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin
Hakeem, from Maymoun Al Ban who said,
‘I heard Abu Abdullahasws – and heasws had been asked about the Words of the Mighty and
Majestic: He is the First and the Last [57:3], so heasws said: ‘‘The First – There was no first
before Himazwj, nor did any beginning precede Himazwj. And the Last – There is no
177
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annihilation for Himazwj like the qualities of the created things, but Heazwj is Eternal, First,
Last. Heazwj has always Been and will always Be, without any beginning or an end. Changes
do not occur to Himazwj, nor does Heazwj Change from one state to another. Heazwj is the
Creator of all things’’.178
‫ ويلك أخربين أنت مىت مل‬:‫ أخربين عن اهلل عزوجل مىت كان ؟ فقال له‬:‫ سأل نافع بن االزرق أبا جعفر عليه السالم قال‬:‫ ج‬- 3
.‫ سبحان من مل يزل وال يزال فردا صمدا مل يتخذ صاحبة وال ولدا‬،‫يكن حىت اخربك مىت كان‬
Nafau Bin Al-Azraq asked Abu Ja’farasws, saying, ‘Inform me about Allahazwj Mighty and
Majestic, when was (the beginning of) Hisazwj existence?’ Heasws said to him: ‘Woe be unto
you! You tell measws, when Heazwj did not exist, until Iasws tell you when Heazwj (began to)
exist. Glorious is Heazwj Who did not decline nor will be declining, individual, Samad, neither
Took a female companion, nor a son’’.179
‫ أخرج أبو عبد‬:‫ عن أيب بصري قال‬،‫ عن إسحاق بن حرث‬،‫ عن حممد بن سنان‬،‫ عن حممد بن احلسني‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 4
‫ الدائم الذي ال‬،‫ القدمي املبدئ الذي ال بدء له‬،‫ سبحان الواحد الذي ال إله غريه‬:‫اهلل عليه السالم حقا فأخرج منه ورقة فإذا فيها‬
.‫ ذلك اهلل الذي ال شريك له‬،‫ العامل كل شئ بغري تعليم‬،‫ اخلالق ما يرى وماال يرى‬،‫ احلي الذي ال ميوت‬،‫نفاد له‬
My father, from Sa’ad, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Is’haq Bin Hars,
from Abu Baseer who said,
‘Abu Abdullahasws brought out a wooden bowl and took out a paper from it, and in it was:
Glorious is the One Who, there is no god apart from Himazwj, the Ancient, the Initiator Who
there is no beginning for Himazwj, the perpetual Who there is no termination for Himazwj, the
Living Who will not be dying, the Creator of what is seen and what is not see, the Knower of
all things without being taught. That is Allahazwj Who, there is no associate for Himazwj’’.180
‫ كتب أبو جعفر‬:‫ عن علي بن مهزيار قال‬،‫ عن عبد اهلل بن حممد‬،‫ عن حممد بن أمحد‬،‫ عن حممد العطار‬،‫ ابن املتوكل‬:‫ يد‬- 5
‫ مث يبقى‬،‫ مث خلق كل شئ‬،‫ يا ذا الذي كان قبل كل شئ‬:‫ يف دعاء كتب به أن يقول‬- ‫ وقرأته‬- ‫عليه السالم إىل رجل خبطه‬
.‫ وياذا الذي ليس يف السماوات العلى وال يف االرضني السفلى وال فوقهن وال بينهن وال حتتهن إله يعبد غريه‬،‫ويفىن كل شئ‬
Ibn Al Mutawakkal, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Abdullah Bin Muhammad,
from Ali Bin Mahziyar who said,
‘Abu Ja’farasws wrote to a man with hisasws own handwriting – and I read it – a supplication
heasws wrote with saying: ‘O Oneazwj Who was before all things, then Heazwj Created all things,
then Heazwj would remain and all things would perish! And, O One azwj Who, there isn’t in the
lofty skies, nor in the low firmaments, nor above these, nor between these, nor under these,
any god being worshipped apart from Himazwj!’’.181
178
179
180
181
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‫ عن إمساعيل‬،‫ عن علي بن سلمة اللبقي‬،‫ عن إبراهيم بن حممد بن سفيان‬،‫ حممد بن الفضل بن حممد بن إسحاق املذكر‬:‫ يد‬- 6
‫ جاء يهودي إىل علي‬:‫ عن النزال بن سربة قال‬،‫ عن الضحاك‬،‫ عن سعد بن سنان‬،‫ عن عبد اهلل بن عبد اهلل بن طلحة‬،‫بن حيىي‬
‫ يا أمري املؤمنني مىت كان ربنا ؟‬:‫بن أيب طالب عليه السالم فقال‬
Muhammad Bin Al Fazal Bin Muhammad Bin Is’haq Al Mazkar, from Ibrahim Bin Muhammad Bin Sufyan, from
Ali Bin Salmat Al Labqy, from Ismail Bin Yahya, from Abdullah Bin Abdullah Bin Talha, from Sa’ad Bin Sinan,
from Al Zahak, from Al Nazal Bin Sabrat who said,
‘A Jew came to Aliasws Bin Abu Talibasws and he said, ‘O Amir Al-Momineenasws! When was
(the beginning of) the existence of our Lordazwj?’
،‫ كان بال كيف يكون‬،‫ وربنا هو كائن بال كينونة كائن‬،‫ مىت كان لشئ مل يكن فكان‬:‫ إمنا يقال‬:‫ فقال له علي عليه السالم‬:‫قال‬
‫كان مل يزل بال مل يزل وبال كيف يكون تبارك وتعاىل ليس له قبل هو قبل القبل بال قبل وبال غاية وال منتهى غاية وال غاية إليها‬
.‫غاية انقطعت الغايات عنه فهو غاية كل غاية‬
He (the narrator) said, ‘Aliasws said to him: ‘But rather, it is said, ‘when did it exist’ for a thing
which did not exist before and then it existed, and our Lord, He azwj is existing without pre-
existence, Heazwj was existing without a ‘how’ existing, Heazwj was eternal without there
being an eternity, and without a ‘how’ existing. Blessed and Exalted, there is no ‘before’ for
Himazwj, Heazwj was before the ‘before’ without there being a ‘before’, and without a peak or
an ending peak, nor a peak to a peak. The peaks are cut off from Him azwj, for Heazwj is the
peak of every peak’’.182
‫ عن‬،‫ عن حممد بن مساعة‬،‫ عن حممد بن حيىي اخلزاز‬،‫ عن عمرو بن عثمان‬،‫ عن سهل‬،‫ عن حممد العطار‬،‫ ابن املتوكل‬:‫ يد‬- 7
‫ اذهبوا بنا إليه‬،‫ إن املسلمني يزعمون أن عليا من أجدل الناس وأعلمهم‬:‫ قال رأس اجلالوت لليهود‬:‫أيب عبد اهلل عليه السالم قال‬
.‫لعلي أسأله عن مسألة اخطئه فيها‬
Ibn Al Mutawakkal, from Muhammad Al Attar, from Sahl, from Amro Bin Usman, from Muhammad Bin Yahya
Al Khazaz, from Muhammad Bin Sama’at,
‘From Abu Abdullahasws having said: ‘Ra’s Al-Jalout said to the Jews, ‘The Muslims are
claiming that Aliasws is from the most debating of the people and their most knowledgeable.
Come with us to him, so I may ask himasws about issues heasws would err regarding these’.
‫ يا‬:‫ يا أمري املؤمنني مىت كان ربنا ؟ قال‬:‫ قال‬.‫ سل عما شئت‬:‫ قال‬.‫ يا أمري املؤمنني إين اريد أن أسألك عن مسألة‬:‫فأتاه فقال‬
،‫ كان بال كيف‬،‫ هو كائن بال كينونة كائن‬،‫يهودى إمنا يقال " مىت كان " ملن مل يكن فكان‬
So, he came to himasws and said, ‘O Amir Al-Momineenasws! I want to ask youasws about
certain issues’. Heasws said: ‘Ask about whatever you so like to’. He said, ‘O Amir Al-
Momineenasws! (From) when was the existence of our Lordazwj?’ Heasws said: ‘O Jew! But
rather, it would be said, ‘When did he exist’, for one who did not exist, then he existed.
Heazwj is existing without pre-existence, existence without ‘how’.
182
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‫ انقطعت الغايات عنه فهو غاية كل‬،‫ وال غاية إليها غاية‬،‫يا يهودي كيف يكون له قبل وهو قبل القبل ؟ بال غاية وال منتهى غاية‬
.‫غاية‬
O Jew! How can a ‘before’ happen to be for Himazwj and Heazwj is before the ‘before’?’
Without a peak nor an end-point, nor a peak having a peak to it. The peaks are cut-off from
Himazwj, for Heazwj is a peak of all peaks.
.‫أشهد أن دينك احلق وأنه ما خالفه باطل‬
(The Jew said), ‘I testify that yourasws Religion is the Truth, and that whatever opposes it is
false’’.183
183
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‫ والعقول‬،‫ ) * * (نفى الجسم والصورة والتشبيه والحلول واالتحاد) * * (وأنه ال يدرك بالحواس واالوهام‬13 ‫(باب‬
* )‫واالفهام‬
CHAPTER 13 – NEGATION OF THE BODY, AND THE IMAGE,

AND THE RESEMBLANCE, AND THE INCARNATION, AND THE
INTEGRATION, AND HEazwj CANNOT BE REALISED BY THE
SENSES AND THE IMAGINATIONS, AND THE INTELLECT, AND
THE UNDERSTANDING
‫ ما قدروا اهلل حق قدره‬:" 67 " ‫ " والزمر‬74 " ‫ " واحلج‬91 " ‫ االنعام‬:‫االيات‬
The Verses – (Surahs) Al Anaam V 91, and Al Hajj V 74, and Al Zumar V 67: And they are not
appreciating Allah with the appreciation He is Rightful of [6:91]
11 ‫ ليس كمثله شئ وهو السميع البصري‬:‫محعسق‬
(Surah) Al Shura: There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]
،‫ عن علي بن بالل‬،‫ عن حممد بن عيسى‬،‫ عن سعد‬،‫ عن حممد بن احلسن‬،‫ عن أبيه‬،‫ حممد بن أمحد بن شاذان القمي‬:‫ ما‬- 1
‫ أخربين أي االعمال‬:‫ سأل بعض أصحابنا الصادق عليه السالم فقال له‬:‫ عن حممد بن مساعة قال‬،‫عن حممد بن بشري الدهان‬
.‫ تشبيهك خلالقك‬:‫ فما أعظم الذنوب ؟ قال‬:‫ قال‬،‫ توحيدك لربك‬:‫أفضل ؟ قال‬
Muhammad Bin Ahmad Bin Shazan Al Qummy, from his father, from Muhammad Bin Al Hassan, from Sa’ad,
from Muhammad Bin Isa, from Ali Bin Bilal, from Muhammad Bin Bashir Al Dahn, from Muhammad Bin
Sama’at who said,
‘One of our companions asked Al-Sadiqasws, saying to himasws, ‘Inform me, which of the
deeds is the most superior?’ Heasws said: ‘You Tawheed to your Lordazwj’. He said, ‘The most
grieves of the sins?’ Heasws said: ‘Your (giving a) resemblance to your Creator’’.184
‫ عن داود بن‬،‫ عن عمر بن علي العبدي‬،‫ عن احلمريي‬،‫ عن حممد بن مهام‬،‫ عن هارون بن موسى‬،‫ علي بن احلسني‬:‫ – نص‬2
‫ يا ابن رسول اهلل إين دخلت‬:‫ دخلت على الصادق جعفر بن حممد عليه السالم فقلت‬:‫ عن يونس بن ظبيان قال‬،‫كثري الرقي‬
‫ له يدان ! واحتجوا لذلك بقول اهلل تبارك‬:‫ إن هلل وجها كالوجوه وبعضهم يقول‬:‫على مالك وأصحابه فسمعت بعضهم يقول‬
‫ هو كالشاب من أبناء ثالثني سنة ! فما عندك يف هذا يا ابن رسول اهلل ؟‬:‫ " بيدي استكربت " وبعضهم يقول‬:‫وتعاىل‬
Ali Bin Al Husayn, from Haroun Bin Musa, from Muhammad Bin Hamam, from Al Humeyri, from Umar Bin Ali Al
Abdy, from Dawood Bin Kaseer Al Raqy, from Yunus Bin Zabyan who said,
184
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‘I went to Al-Sadiq Ja’farasws Bin Muhammadasws, and I said, ‘O sonasws of Rasool-Allahsaww! I

went to (imam) Malik and his companions and I heard one of them saying that there is a
face for Allahazwj like the faces, and one of them was saying there are two hands for Him azwj,
and they were arguing for that by the Words of Allah azwj Blessed and Exalted: Created by My
Hands? Were you arrogant [38:75], and one of them was saying Heazwj is like a youth from
the ones of thirty years! So, what is there with you asws regarding this, O sonasws of Rasool-
Allahsaww?’
،‫ يا يونس من زعم أن هلل وجها كالوجوه فقد أشرك‬:‫ مث قال‬.‫ اللهم عفوك عفوك‬:‫ وقال‬- ‫ وكان متكئا فاستوى جالسا‬- :‫قال‬
،‫ومن زعم أن هلل جوارح كجوارح املخلوقني فهو كافر باهلل فال تقبلوا شهادته وال تأكلوا ذبيحته‬
He (the narrator) said, ‘And heasws had been reclining, so sat up straight and said: ‘O Allah azwj
Pardon him! Pardon him!’ Then heasws said: ‘O Yunus! One who claims that there is a face
for Allahazwj like the faces of the people, so he has associated, and one who claims that there
are limbs for Allahazwj like the limbs of the creatures, so he is a Kafir with Allahazwj, therefore
you should not accept his testimony, nor eat his slaughter.
:‫ كقوله‬،‫ القدرة‬:‫ " خلقت بيدي استكربت " اليد‬:‫ فوجه اهلل أنبياؤه وأولياؤه وقوله‬،‫تعاىل اهلل عما يصفه املشبهون بصفة املخلوقني‬
،‫وأيدكم بنصره‬
Allahazwj is Exalted from what the resemblers are describing Himazwj with the attributes of
the creatures, for the Face of Allahazwj are Hisazwj Prophetsas and Hisazwj Guardiansasws. And
Hisazwj Words: Created by My Hands? Were you arrogant [38:75], the Hand is the Power,
like Hisazwj Words: ‘and Supported you with His Help [8:26].
‫ أو يشتغل به شئ فقد وصفه بصفة‬،‫ أو خيلو منه شئ‬،‫ أو حيول من شئ إىل شئ‬،‫ أو على شئ‬،‫فمن زعم أن اهلل يف شئ‬
‫ بعيد‬،‫ قريب يف بعده‬،‫ وال يشتغل به مكان‬،‫ ال خيلو منه مكان‬،‫ وال يشبه بالناس‬،‫ واهلل خالق كل شئ ال يقاس بالقياس‬،‫املخلوقني‬
‫يف قربه‬
So, one who claims that Allahazwj is in a thing, or upon a thing, or incarnates from a thing to a
thing, or a thing is empty from Himazwj, or a thing is occupied by Himazwj, so he has described
Himazwj with an attribute of the creatures, and Allahazwj is the Creator of all things. Heazwj can
neither be compared by the analogies, nor resembled with the people, nor is a place empty
from Himazwj, nor is a place occupied by Himazwj. Heazwj is near in Hisazwj remoteness, and is
remote in Hisazwj nearness.
‫ ومن أحبه بغري هذه الصفة فاهلل منه برئ وحنن منه‬،‫ فمن أراد اهلل وأحبه هبذه الصفة فهو من املوحدين‬،‫ذلك اهلل ربنا ال إله غريه‬
.‫برآء‬
That is Allahazwj, our Lordazwj. There is no god apart from Himazwj. So, one who intends
Allahazwj and adores Himazwj with these Attributes, then he is from the Unitarians, and one
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who adores Himazwj with other than these attributes, then Allahazwj is Disavowed from him,
and weasws disavow from him’’.185
‫ كتبت إىل أيب احلسن علي بن‬:‫ عن حممد بن الفرج الرخجي قال‬،‫ عن عالن‬،‫ عن الكليين‬،‫ حممد بن حممد بن عاصم‬:‫ ىل‬- 3
‫ دع عنك حرية‬:‫ فكتب عليه السالم‬.‫ وهشام بن سامل يف الصورة‬،‫حممد عليهما السالم أسأله عما قال هشام بن احلكم يف اجلسم‬
.‫ ليس القول ما قال اهلشامان‬،‫احلريان واستعذ باهلل من الشيطان‬
Muhammad Bin Muhammad Bin Aasim, from Al Kulayni, from Alaan, from Muhammad Bin Al Faraj Al Rakhjy
who said,
‘I wrote to Abu Al-Hassan Aliasws Bin Muhammadasws about what Hisham Bin Al-Hakam said
regarding the body, and Hisham Bin Salim regarding the image. Heasws wrote: ‘Leave from
you the confusion of the confused ones, and seek Refuge with Allah azwj from the Satanla. The
word isn’t what the two Hishams are saying’’.186
.‫ وكل ما وقع يف الوهم فهو خبالفه‬،‫ إن اهلل تعاىل ال يشبه شيئا وال يشبهه شئ‬:‫ عن الصادق عليه السالم أنه قال هلشام‬- 4
Al-Sadiqasws said to Hisham: ‘Allahazwj the Exalted, nothing resembles Himazwj nor does Heazwj
resemble anything, and all what occurs in the imagination, so Heazwj is opposite to it’’.187
‫ ال حيد وال‬،‫ وهو السميع البصري‬،‫ ليس كمثله شئ‬،‫ سبحان من ال يعلم أحد كيف هو إال هو‬:‫ وروي عنه أيضا أنه قال‬- 5
.‫ وال هو جسم وال صورة وال بذي ختطيط وال حتديد‬،‫ وال حييط به شئ‬،‫ وال يدركه االبصار‬،‫حيس‬
And it is reported from himasws as well having said: ‘Glorious is the Oneazwj Whom no one
knows how Heazwj is except Heazwj. There isn’t anything like Him, and He is the Hearing, the
Seeing [42:11]. Heazwj can neither be limited nor sensed, nor can the sights realise Him azwj,
nor can anything encompass Himazwj, neither is Heazwj a body, nor an image, nor with an
illustration nor limitation’’.188
‫ يزعمون أن اهلل‬،‫ يا جابر ما أعظم فرية أهل الشام على اهلل‬:‫ قال حممد بن علي عليهما السالم‬:‫ عن جابر اجلعفي قال‬:‫ شى‬- 6
‫ ولقد وضع عبد من عباد اهلل قدمه على حجر فأمرنا‬،‫تبارك وتعاىل حيث صعد إىل السماء وضع قدمه على صخرة بيت املقدس‬
،‫اهلل تبارك وتعاىل أن نتخذها مصلى‬
From Jabir Al Jufy who said, ‘
‘Muhammadasws Bin Aliasws said: ‘O Jabir! How grievous is the libel of the people of Syria
upon Allahazwj! They are claiming that Allahazwj Blessed and Exalted, when Heazwj ascended to
the sky, placed Hisazwj foot upon the rock of Bayt Al-Maqdis, and a servant from the servants
of Allahazwj had placed his foot upon a rock, therefore Allah azwj the Blessed and Exalted
Commanded us to take is as a praying place.
185
186
187
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‫ واحتجب عن عني‬،‫ وجل عن أوهام املتومهني‬،‫ تعاىل عن صفة الواصفني‬،‫يا جابر إن اهلل تبارك وتعاىل ال نظري له وال شبيه‬
.‫ ليس كمثله شئ وهو السميع العليم‬،‫ وال يأفل مع اآلفلني‬،‫ وال يزول مع الزائلني‬،‫الناظرين‬
O Jabir! Allahazwj Blessed and Exalted, there is no peer for Himazwj nor a resemblance. Exalted
is Heazwj from the descriptions of the describers, and more Majestic than imaginations of the
imaginers, and veiled from the eyes of the beholders, and Heazwj does not decline along with
the decliners, nor does Heazwj go with the goers. There is nothing like Himazwj and Heazwj is
the Hearing, the Knowing’’.189
‫ بل يداه‬:‫ مث قال‬،‫ أحد صمد نور‬- ‫ كما وصف نفسه‬- ‫ إن اهلل‬:‫ قال‬،‫ عن أيب احلسن اخلراساين‬،‫ عن هشام املشرقي‬:‫ شى‬- 7
.‫ لو كان هكذا كان خملوقا‬:‫ فقال‬- ‫ وأشرت بيدي إىل يده‬- ‫ أفله يدان هكذا ؟‬:‫ فقلت له‬.‫مبسوطتان‬
From Hisham Al Mashraqy, from Abu Al Hassan Al Khurasany who said,
‘Allahazwj is as Heazwj has Described Himselfazwj – One, Samad, Light’. Then he said, ‘But Hisazwj
Hands are Extended’. I said to him, ‘Is there for Himazwj, two hands like this? – and I gestures
by my hands to his hand. He said, ‘If it had been like that, he would be a creature’’. 190 (P.s. –
This is not a Hadeeth).
‫ وال يدرك باحلواس‬،‫ ال جسم وال صورة وال حيس وال جيس‬،‫ عن الصادق عليه السالم‬،‫ يف سؤال الزنديق برواية هشام‬:‫ ج‬- 8
.‫ اخلرب‬.‫ وال تغريه االزمان‬،‫ ال تدركه االوهام وال تنقصه الدهور‬،‫اخلمس‬
Among the questions of the atheist by a report of Hisham, from Al-Sadiqasws, ‘Heazwj is
neither a body, nor an image, nor be felt, nor probed, nor realised by the five senses, nor do
the imaginations realise Himazwj, nor do the times reduce Himazwj, nor do the ages change
Himazwj’’.191
‫ وما‬،‫ ما آمن يب من فسر برأيه كالمي‬:‫ قال اهلل جل جالله‬:‫ إن النيب صلى اهلل عليه وآله قال‬:‫ قال الرضا عليه السالم‬:‫ – ج‬9
‫ وال على ديين من استعمل القياس يف ديين‬،‫عرفين من شبهين خبلقي‬
Al-Rezaasws said: ‘The Prophetsaww said: ‘Allahazwj, Majestic is Hisazwj Majesty Said: ‘He has not
believed in Meazwj, the one who interprets Myazwj Speech by his opinion, and he has not
recognised Meazwj, one who resembles Meazwj with Myazwj creation, nor is he upon Myazwj
Religion, one who utilises the analogy in Myazwj Religion”’.192
‫ سألت أبا احلسن علي بن حممد عليهما السالم عن‬:‫ عن الصقر بن دلف قال‬،‫ عن أبيه‬،‫ عن علي‬،‫ ابن املتوكل‬:‫ ىل‬،‫ يد‬- 10
‫ مالكم ولقول هشام ؟ إنه ليس منا من زعم أن‬:‫ فغضب عليه السالم مث قال‬،‫ إين أقول بقول هشام بن احلكم‬:‫التوحيد وقلت له‬
.‫ واهلل حمدثه و جمسمه‬،‫ يا ابن دلف إن اجلسم حمدث‬،‫ وحنن منه برآء يف الدنيا واآلخرة‬،‫اهلل جسم‬
189
190
191
192
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Ibn Al Mutawakkal, from Ali, from his father, from Saqar Bin Dalaf who said,
‘I asked Abu Al-Hassan Aliasws Bin Muhammadasws about the Tawheed, and I said to himasws, ‘I
am saying the words of Hisham Bin Al-Hakam’. So, heasws got angered, then said: ‘What is to
you all and the words of Hisham? He isn’t from usasws, one who claims that Allahazwj is a
body, and weasws are disavowed from him in the world and the Hereafter! O Ibn Dalaf! The
body is an innovation, and Allahazwj Innovated it and Embodied it’’.193
:‫ قال يل يونس‬:‫ عن يونس بن هبمن قال‬،‫ عن احلسني بن بشار‬،‫ عن ابن يزيد‬،‫ عن حممد بن أمحد‬،‫ علي بن حممد‬:‫ كش‬- 11
‫ هذه املسألة مسألة‬:‫ فأجاب‬،‫ فكتبت إليه‬:‫اكتب إىل أيب احلسن عليه السالم فاسأله عن آدم هل فيه من جوهرية اهلل شئ ! قال‬
.‫ يتربؤون مين أو منك ؟‬:‫ قلت ليونس‬:‫ قال‬،‫ ال يسمع ذا أصحابنا فيربؤون منك‬:‫ فقال‬،‫ فقلت ليونس‬.‫رجل على غري السنة‬
Ali Bin Muhammad, from Muhammad Bin Ahmad, from Ibn Yazeed, from Al Husayn Bin Bahsar, from Yunus Bin
Bahman who said,
‘Yunus said to me, ‘Write to Abu Al-Hassanasws asking himasws about Adamas, was there
something in himas from the Essence of Allahazwj?’ So, I wrote to himasws, and heasws
answered: ‘This question is an issue of a man upon other than the Sunnah’. I said (it) to
Yunus, and he said, ‘Do not tell that to our companions for they would be disavowing from
you’. I said to Yunus, ‘Disavowing from me or from you?’’.194
‫ عن يونس‬،‫ عن الوشاء‬،‫ عن احلسني بن بشار‬،‫ عن ابن يزيد‬،‫ عن الشجاعي‬،‫ عن جعفر بن أمحد‬،‫ طاهر بن عيسى‬:‫ كش‬- 12
‫ كتبت إىل أيب احلسن الرضا عليه السالم سألته عن آدم هل كان فيه من جوهرية الرب‬:‫ قال يونس بن عبد الرمحن‬:‫بن هبمن قال‬
.‫ زنديق‬،‫ ليس صاحب هذه املسألة على شئ من السنة‬:‫شئ ؟ فكتب إيل جواب كتايب‬
Tahir Bin Isa, from Ja’far Bin Ahmad, from Al Shujaie, from Ibn Yazeed, from Al Husayn Bin Bashar, from Al
Washa, from Yunus Bin Bahman who said, ‘Yunus Bin Abdul Rahman said,
‘I wrote to Abu Al-Hassan Al-Rezaasws asking himasws about Adamas, ‘Was there anything in
himas from the essence of the Lordazwj?’ Heasws wrote to answer my letter: ‘The owner of this
question isn’t upon anything from the Sunnah, (he is) an atheist’’.195
‫ جعلت‬:‫ كتبت إىل أيب جعفر الثاين عليه السالم‬:‫ عن علي بن مهزيار قال‬،‫ عن ابن معروف‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ىل‬- 13
‫ ؟ فكتب عليه السالم ال تصلوا خلفهم‬- ‫ يعين ابن عبد الرمحن‬- ‫ بقول يونس‬:‫ ومن يقول‬،‫فداك اصلي خلف من يقول باجلسم‬
.‫ برأ اهلل منهم‬،‫وال تعطوهم من الزكاة وابرؤوا منهم‬
Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bin Mahziyar who said,
‘I wrote to Abu Ja’farasws the 2nd, ‘May I be sacrificed for youasws! Can I pray salat behind one
who is saying with the body (being for Allahazwj), and one saying with the words of Yunus –
193
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195
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meaning Ibn Abdul Rahman?’ Heasws wrote: ‘Do not pray Salat behind them, nor give them
from the Zakat, and disavow from them. Allahazwj is Disavowed from them’’.196
:‫ مسعت علي بن موسى الرضا عليه السالم يقول‬:‫ عن أيب هاشم اجلعفري قال‬،‫ عن الربقي‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ ىل‬- 14
‫ وإين برئ يا إهلي من الذين بالتشبيه‬،‫ و به قدروك والتقدير على غري ما وصفوك‬.‫إهلي بدت قد رتك ومل تبد هيئته فجهلوك‬
،‫ ليس كمثلك شئ‬،‫طلبوك‬
Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abu Hashim Al Ja’fary who said,
‘I heard Aliasws Bin Musa Al-Rezaasws saying: ‘Myasws Godazwj! Yourazwj Power appeared and its
embodiment did not appear, so they didn’t know You azwj, and by it they appreciated Youazwj
and the Determination upon other than what they described You azwj as, and Iasws am
disavowed, O myasws Godazwj, from those with the resemblances seeking Youazwj. There isn’t
anything like Youazwj.
‫ ويف خلقك‬،‫ وظاهر ما هبم من نعمك دليلهم عليك لو عرفوك‬،‫إهلي ولن يدركوك‬
Myasws Godazwj! And they will never realise Youazwj, and the apparent of what is with them
from Yourazwj Bounties, and in Yourazwj creation, would point them upon Youazwj, had they
recognised Youazwj.
‫ تعاليت ريب عما به‬،‫ واختذوا بعض آياتك ربا فبذلك وصفوك‬،‫ بل سووك خبلقك فمن مث مل يعرفوك‬،‫يا إهلي مندوحة أن يتناولوك‬
.‫املشبهون نعتوك‬
O myasws Godazwj! They had an option to attain Youazwj, but they equated Youazwj with Yourazwj
creatures. So, from then, they did not recognise You azwj and took one of Yourazwj Signs as a
Lord, and by that they described Youazwj. Youazwj Exalted myasws Lordazwj from what the
resemblers are evaluating Youazwj with’’.197
‫ إذ مسع قوما‬،‫ جاءت الرواية أن علي بن احلسني عليه السالم كان يف مسجد رسول اهلل صلى اهلل عليه وآله ذات يوم‬:‫ شا‬- 15
،‫يشبهون اهلل خبلقه ففزع لذلك وارتاع له وهنض حىت أتى قرب رسول اهلل صلى اهلل عليه وآله فوقف عنده ودفع صوته يناجي ربه‬
.‫ إىل آخر ما مر‬.‫ إهلي بدت قدرتك ومل تبد هيئته فجهلوك وقدروك بالتقدير على غري ما به أنت شبهوك‬:‫ يف مناجاته له‬:‫فقال‬
The report has come that Ali Bin Al-Husaynasws was in the Masjid of Rasool-Allahsaww one
day, when heasws heard a people resembling Allahazwj with Hisazwj creatures. So, heasws was
alarmed to that and heasws got up to it and went until heasws came to the grave of Rasool-
Allahsaww and paused at it, and raised hisasws voice whispering to Hisazwj Lordazwj, and heasws
said in hisasws whispering to Himazwj: ‘Myasws Godazwj! Yourasws Power appeared and its
196
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embodiment did not appear, so they did not know You azwj and evaluated Youazwj with the
Determination upon other than what Youazwj are with, by resembling Youazwj’’.198
‫ مسعت أبا احلسن علي بن موسى الرضا‬:‫ عن ياسراخلادم قال‬،‫ عن الصقر بن دلف‬،‫ عن علي بن إبراهيم‬،‫ ابن املتوكل‬:‫ ن‬- 16
.‫ ومن نسب إليه ما هنى عنه فهو كافر‬،‫ ما شبه اهلل خبلقه فهو مشرك‬:‫عليه السالم يقول‬
Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Al Saqar Bin Dalaf, from Yasar Al Khadim who said,
‘I heard Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws saying: ‘Whoever resembles Allahazwj with
Hisazwj creatures, so he is a Polytheist, and one who links to Himazwj what he has been
Forbidden from, so he is a Kafir’’.199
‫ يعين أبا احلسن‬- ‫ كتبت إىل الرجل‬:‫ عن إبراهيم بن حممد اهلمداين قال‬،‫ عن سهل‬،‫ عن عالن‬،‫ عن الكليين‬،‫ الدقاق‬:‫ يد‬- 17
‫ فكتب عليه‬،‫ صورة‬:‫ ومنهم من يقول‬،‫ جسم‬:‫ أن من قبلنا من مواليك قد اختلفوا يف التوحيد فمنهم من يقول‬:- ‫عليه السالم‬
.‫ البصري‬:‫ ليس كمثله شئ وهو السميع العليم أو قال‬،‫ سبحان من ال حيد وال يوصف‬:‫السالم خبطه‬
Al Daqaq, from Al Kulayni, from Alaan, from Sahl, from Ibrahim Bin Muhammad Al Hamdany who said,
‘I wrote to the manasws – meaning Abu Al-Hassanasws that from the ones before us from ones
in yourasws Wilayah are differing regarding the Tawheed. From them is one who is saying,
body, and from them is one who is saying, image’. Heasws wrote in hisasws handwriting:
‘Glorious is the Oneazwj Who can neither be limited nor described. There isn’t anything like
Himazwj, and Heazwj is the Hearing, the Knowing’, or said: ‘Seeing’’.200
‫ عن‬،‫ عن علي بن معبد‬،‫ عن إبراهيم ابن هاشم‬،‫ عن أبيه‬،‫ عن حممد احلمريي‬- ‫ يف مسجد الكوفة‬- ‫ الفامي‬:‫ ن‬،‫ يد‬- 18
‫ يا ابن رسول اهلل إن الناس ينسبونا إىل القول‬:‫ قلت له‬:‫ عن أيب احلسن علي بن موسى الرضا عليه السالم قال‬،‫احلسني بن خا لد‬
،‫بالتشبيه واجلرب ملا روي من االخبار يف ذلك عن آبائك االئمة عليهم السالم‬
Al Famy – in Masjid Al Kufa – from Muhammad al Humeyri, from his father, from Ibrahim Ibn Hashim, from Ali
Bin Ma’bad, from Al Husayn Bin Khalid,
‘From Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws, he (the narrator) said, ‘I said to himasws, ‘O
sonasws of Rasool-Allahsaww! The people are linking to the word with the resemblance, and
the Compulsion due to what is reported from the Ahadeeth regarding that, from your asws
forefathersasws, the Imamsasws’.
‫ يا ابن خالد أخربين عن االخبار اليت رويت عن آبائي االئمة عليهم السالم يف التشبيه واجلرب أكثر أم االخبار اليت رويت‬:‫فقال‬
‫ بل ما روي عن النيب صلى اهلل عليه وآله يف ذلك أكثر‬:‫عن النيب صلى اهلل عليه وآله يف ذلك ؟ فقلت‬
Heasws said: ‘O Ibn Khalid! Tell measws about the Ahadeeth which are being reported from
myasws forefathersasws, the Imamsasws, regarding the resemblance and the Compulsion, are
198
199
200
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they more or the Ahadeeth which are reported from the Prophet saww regarding that?’ I said,
‘But, what is being reported from the Prophetsaww are more with regards to that’.
‫ إن رسول اهلل صلى اهلل‬:‫ إهنم يقولون‬:‫ فقلت له‬.‫ إن رسول اهلل صلى اهلل عليه وآله كان يقول يف التشبيه واجلرب إذا‬:‫ فليقولوا‬:‫قال‬
‫ إهنم مل يقولوا من ذلك شيئا وإمنا‬:‫ فليقولوا يف آبائي االئمة عليهم السالم‬:‫ قال‬.‫عليه وآله مل يقل من ذلك شيئا وإمنا روي عليه‬
.‫روي عليهم‬
Heasws said: ‘So, let them say that Rasool-Allahsaww was saying regarding the resemblance
and the Compulsion then’. I said to himasws, ‘They are saying that Rasool-Allahsaww did not
say anything from that, and rather it is being reported upon him saww’. Heasws said: ‘So, let
them be saying regarding myasws forefathers, the Imamsasws, that theyasws did not say
anything from that, and rather it is being reported upon them’.
‫ يا ابن خالد إمنا وضع االخبار عنا‬،‫ وحنن منه برآء يف الدنيا واآلخرة‬،‫ من قال بالتشبيه واجلرب فهو كافر مشرك‬:‫مث قال عليه السالم‬
،‫يف التشبيه واجلرب الغالة الذين صغروا عظمة اهلل تعاىل‬
Then heasws said: ‘One who says with the resemblance and the Compulsion, he is a Kafir, and
weasws are disavowed from him in the world and the Hereafter. O Ibn Khalid! But rather, the
Ahadeeth are placed from usasws regarding the resemblance and the Compulsion by the
exaggerators, those who are belittling the Magnificence of Allahazwj the Exalted.
،‫ ومن وصلهم فقد قطعنا‬،‫ ومن عاداهم فقد واالنا‬،‫ ومن واالهم فقد عادانا‬،‫ ومن أبغضهم فقد أحبنا‬،‫فمن أحبهم فقد أبغضنا‬
،‫ ومن أهاهنم فقد أكرمنا‬،‫ ومن أكرمهم فقد أهاننا‬،‫ ومن برهم فقد جفانا‬،‫ ومن جفاهم فقد برنا‬،‫ومن قطعهم فقد وصلنا‬
The one who loves them, so he has hated usasws, and one who hates them, so he has loved
usasws, and one who befriends them so he has been inimical to us asws, and one who is
inimical to them so he has befriended usasws, and one who helps them so he has cut usasws
off, and one who cuts them off has helped usasws, and one who is disloyal to them so he has
been loyal to usasws, and one who is loyal with them so he has been disloyal to us asws, one
who honours them so he has dishonoured usasws, and one who dishonours them has
honoured usasws,
‫ ومن صدقهم‬،‫ ومن أساء إليهم فقد أحسن إلينا‬،‫ ومن أحسن إليهم فقد أساء إلينا‬،‫ ومن ردهم فقد قبلنا‬،‫ومن قبلهم فقد ردنا‬
.‫ ومن حرمهم فقد أعطانا‬،‫ ومن أعطاهم فقد حرمنا‬،‫ ومن كذهبم فقد صدقنا‬،‫فقد كذبنا‬
and one who accepts them so he has repelled usasws, and one who repels them so he has
accepted usasws, and one who is good to them so he has been evil to us asws, and one who is
evil to them so he has been good to usasws, and one who ratifies them so he has belied
usasws, and one who belies them so he has ratified usasws, and one who gives them so he has
deprives usasws, and one who deprives them so he has given usasws.
.‫يا ابن خالد من كان من شيعتنا فال يتخذن منهم وليا وال نصريا‬
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O Ibn Khalid! One who was from ourasws Shias, he should not take from them, neither a
friend nor a helper’’.201
‫ إن هشام بن احلكم زعم أن اهلل تعاىل جسم‬:‫ قلت اليب إبراهيم عليه السالم‬:‫ احلسن بن عبد الرمحن احلماين قال‬:‫ ج‬- 19
.‫ والكالم والقدرة والعلم جيري جمرى واحد ليس شئ منها خملوقا‬،‫ قادر متكلم ناطق‬،‫ عامل مسيع بصري‬،‫ليس كمثله شئ‬
Al Hassan Bin Abdul Rahman Al Hamany who said,
‘I said to Abu Ibrahimasws, ‘Hisham Bin Al-Hakam claims that Allahazwj the Exalted has a body.
There isn’t anything like Himazwj. A Knowing, Hearing, Seeing, Able, Speaker, Talker, and the
Speech and the power, and the Knowledge flow one flow, there isn’t a creation from these’.
‫ ال جسم وال صورة وال‬،‫ قاتله اهلل أما علم أن اجلسم حمدود والكالم غري املتكلم ؟ معاذ اهلل وأبرأ إىل اهلل من هذا القول‬:‫فقال‬
.‫ وإمنا تكون االشياء بإرادته ومشيئته من غري كالم وال تردد يف نفس وال نطق بلسان‬،‫ وكل شئ سواه خملوق‬،‫حتديد‬
Heasws said: ‘May Allahazwj Curse him! Does he not know that the body is limited and the
speech is other than the speaker? Allahazwj Forbid, and Iasws disavow to Allahazwj from this
word. There is neither a body, nor an image, nor limitations, and all things besides Him azwj
are creations, and rather the things come into existence by Hisazwj Intention and Hisazwj
Desire from without a speech, nor any hesitation in a self, nor anything spoken by a
tongue’’.202
‫ وال أحده مبكان‬،‫ إنه قائم فازيله عن مكان‬:‫ ال أقول‬:‫ عن أيب إبراهيم عليه السالم أنه قال‬،‫ عن يعقوب بن جعفر‬:‫ ج‬- 20
‫ إمنا أمره إذا أراد‬:‫ ولكن كما قال عزوجل‬،‫ وال أحده بلفظ شق فم‬،‫ وال أحده أن يتحرك يف شئ من االركان واجلوارح‬،‫يكون فيه‬
‫ وال يفتح له أبواب‬،‫ صمدا فردا مل حيتج إىل شريك يدبر له ملكه‬،‫ مبشيئته من غري تردد يف نفس‬،‫شيئا أن يقول له كن فيكون‬
.‫علمه‬
From Yaqoub Bin Ja’far,
‘From Abu Ibrahimasws (7th Imamasws) having said: ‘Iasws am not saying Heazwj is standing, so
Iasws remove Himazwj from a place, nor do Iasws limit Himazwj with a place to be existing in, nor
do Iasws limit Himazwj that Heazwj moved in something from the elements and the body parts,
nor do Iasws limit Himazwj by a letter splitting a mouth, but Heazwj is just as the Mighty and
Majestic Said: But rather, He Commands it, whenever He Intends a thing, Saying to it:
“Be!”, so it comes into being [36:82], from Hisazwj Desire without any hesitation in a self.
Heazwj is Samad, Individual, not needy to an associate to manage Hisazwj Kingdom for Himazwj,
no open for Himazwj a door of Hisazwj Knowledge’’.203
201
202
203
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‫ عن‬،‫ عن احلسن بن اسيد‬،‫ عن جعفر بن حممد‬،‫ عن علي بن العباس‬،‫ عن حممد بن إمساعيل‬،‫ حممد بن أيب عبد اهلل‬:‫ فس‬- 21
‫ إن اهلل تبارك وتعاىل أنزل على عبده حممد صلى اهلل عليه‬:‫ مسعت موسى بن جعفر صلوات اهلل عليه يقول‬:‫يعقوب بن جعفر قال‬
،‫ ويسمى هبذه االمساء الرمحن الرحيم العزيز اجلبار العلي العظيم‬،‫وآله أنه ال إله إال هو احلي القيوم‬
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Ja’far Bin Muhammad,
from Al Hassan Bin Aseyd, from Yaqoub Bin Ja’far who said,
‘I heard Musaasws Bin Ja’farasws saying: ‘Allahazwj Blessed and Exalted Revealed unto Hisazwj
servant Muhammadsaww that, there is no god except Heazwj, the Living, the Eternal, and
Heazwj is Named by these Names, the Beneficent, the Merciful, the Mighty, the Compeller,
the Exalted, the Magnificent.
‫ وجعلوه يزول‬،‫ ومثلوه أشباها‬،‫ وشبهوه باالمثال‬،‫ وجعلوا له أندادا‬،‫ فضربوا له االمثال‬،‫ واستخفت حلومهم‬،‫فتاهت هنالك عقوهلم‬
.‫ فتاهوا يف حبر عميق ال يدرون ما غوره وال يدركون كمية بعده‬،‫وحيول‬
So, over there, their intellects were stupefied, and their forbearances were lightened, and
they struck examples for Himazwj, and Made rivals for Himazwj, and resembled Himazwj by the
examples, and they exampled Himazwj by resemblances, and Made Himazwj as being declining
and transforming. They strayed in a deep ocean, not knowing what its depth it nor realising
the magnitude of its distance’’.204
‫ إن رسول اهلل‬:- ‫ هو ابتداءا‬- ‫ جعلت فداك هم يقولون يف الصفة فقال يل‬:‫ قلت له‬:‫ عن البزنطي قال‬،‫ ابن عيسى‬:‫ ب‬- 22
‫صل ى اهلل عليه وآله ملا اسري به أوقفه جربئيل عليه السالم موقفا مل يطأه أحد قط فمضى النيب صلى اهلل عليه وآله فأراه اهلل من‬
.‫ سبحان اهلل ! دع ذا ال ينفتح عليك منه أمر عظيم‬:‫ فوقفته على التشبيه فقال‬.‫نور عظمته ما أحب‬
Ibn Isa, from Al Bazanty who said,
‘I said to himasws, ‘May I be sacrificed for youasws! They (people) are saying regarding the
Attributes’, so heasws said to me – and heasws was initiating: ‘Rasool-Allahsaww, when there
was an ascension with himsaww, Jibraeelas paused himsaww at a pausing stop, none had
trodden it at all. The Prophetsaww went ahead and Allahazwj Showed himsaww a Light of Hisazwj
Magnificence what hesaww loved, and stopped himsaww upon resembling Himazwj, so hesaww
said: ‘Glory be to Allahazwj!’ Leave that from opening upon you a grievous matter from it’’.205
‫ قام رجل إىل الرضا عليه السالم قال‬:‫ عن جده عليهم السالم قال‬،‫ عن أبيه‬،‫ املفسر بإسناده إىل أيب حممد العسكري‬:‫ يد‬- 23
.‫ يا ابن رسول اهلل صف لنا ربك فإن من قبلنا قد اختلفوا علينا‬:‫له‬
Al-Mufassir, by his chain going up to Abu Muhammad Al-Askariasws, from hisasws fatherasws,
from hisasws grandfatherasws having said: ‘A man stood up to Al Rezaasws and said to himasws,
‘O sonasws of Rasool-Allahsaww! Describe yourasws Lordazwj to us, for our hearts have differed
upon us’.
204
205
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‫ ضاال عن‬،‫ ظاعنا يف االعوجاع‬،‫ مائال عن املنهاج‬،‫ إنه من يصف ربه بالقياس ال يزال الدهر يف االلتباس‬:‫فقال الرضا عليه السالم‬
،‫ وأصفه مبا وصف به نفسه من غري صورة‬،‫ أعرفه مبا عرف به نفسه من غري روية‬،‫ قائال غري اجلميل‬،‫السبيل‬
Al-Rezaasws said: ‘It is so that one who described his Lord azwj by the analogy will not cease to
be in confusion all his life, inclining away from the Manifesto, deaf in the abominations,
straying from the way, speaker of non-pleasant things. Recognise Himazwj with what Heazwj
has Introduced Himselfazwj with from without a report, and describe Himazwj with what Heazwj
Described Himselfazwj from without an image.
،‫ وال جيوز يف قضيته‬،‫ ال ميثل خبليقته‬،‫ ومتدان يف بعده ال بنظري‬،‫ معروف بغري تشبيه‬،‫ وال يقاس بالناس‬،‫ال يدرك باحلواس‬
Heazwj cannot be realised by the senses, nor compared with the people, recognised without
a resemblance, and nearby in Hisazwj remoteness not by a co-ordinate, nor can Heazwj be
exampled by Hisazwj creatures, nor does Heazwj exceed in Hisazwj Judgment.
‫ فهو‬،‫ وعلى ما سطر يف املكنون من كتابه ماضون ال يعملون خالف ما علم منهم وال غريه يريدون‬،‫اخللق إىل ما علم منقادون‬
‫ يعرف باآليات ويثبت بالعالمات فال إله غريه الكبري‬،‫ ويوحد وال يبعض‬،‫ حيقق وال ميثل‬،‫ وبعيد غري متقص‬،‫قريب غري ملتزق‬
.‫املتعال‬
The people are submissive to What Heazwj Knows, and Heazwj Knows what is veiled in the
esoteric from Hisazwj past Book, not doing anything against what is known from them, nor
are their intending someone else, for Heazwj near without being attached, and remote
without being detached. Hisazwj reality cannot be represented by an example, and He azwj is
United and cannot divided into parts, Heazwj is recognised by the Signs and proven by the
Flags (Imamsasws). There is no God apart from Himazwj, the Great, the Lofty’.
‫ عن رسول اهلل صلى‬،‫ عن جده عن أبيه عليهم السالم‬،‫ عن أبيه‬،‫ حدثين أيب‬:- ‫ بعد كالم آخر تكلم به‬- ‫مث قال عليه السالم‬
.‫ وال وصفه بالعدل من نسب إليه ذنوب عباده‬،‫ ما عرف اهلل من شبهه خبلقه‬:‫اهلل عليه وآله قال‬
Then heasws said – after another speech heasws spoke with: ‘Myasws fatherasws narrated to
measws, from hisasws fatherasws, from hisasws grandfatherasws, from hisasws fatherasws, from
Rasool-Allahsaww having said: ‘Allahazwj cannot be recognised from being resembled with
Hisazwj creatures, nor can Heazwj be described with justice by one who links to Himazwj the sins
of Hisazwj creatures’’.206
‫ أين النه أين‬:‫ ال يقال له‬:‫ أين املعبود ؟ فقال عليه السالم‬:‫ روي عن أمري املؤمنني عليه السالم أنه قال له رجل‬:‫ ضه‬- 24
‫ سبحانه من عظيم تاهت الفطن يف تيار‬،‫ ما هو النه خلق املاهية‬:‫ كيف النه كيف الكيفية وال يقال له‬:‫ وال يقال له‬،‫االينية‬
.‫ وحتريت العقول يف أفالك ملكوته‬،‫ وحصرت االلباب عند ذكر أزليته‬،‫أمواج عظمته‬
It is reported from Amir Al-Momineenasws that a man said to himasws, ‘Where is the
worshipped Oneazwj?’ Heasws said: ‘It cannot be said to Himazwj, ‘Where’, because Heazwj is
206
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‘where’ of the ‘where-ness’, and it cannot be said for Himazwj, ‘how, because Heazwj ‘how’ of
‘how-ness’, and it cannot be said for Himazwj, ‘What is Heazwj’, because Heazwj Created the
quiddity. Glorious is Heazwj from the great straying of the strife in the stream of the waves of
Hisazwj Magnificence, and the re-great of the ones of understanding at the mention of the
eternalism, and confusion of the intellects in the spheres of Hisazwj Kingdom’’.207
‫ أو تلقوا عليه‬،‫ اتقوا أن متثلوا بالرب الذي ال مثل له أو تشبهوه من خلقه‬:‫ أنه قال‬- ‫ عليه السالم‬- ‫ وروي عنه أيضا‬- 25
.‫ أو تنعتوه بنعوت املخلوقني فإن ملن فعل ذلك نارا‬،‫ وتضربوا له االمثال‬،‫ أو تعملوا فيه الفكر‬،‫االوهام‬
And it is reported from himasws as well that heasws said: ‘Iasws am saying, if you make a
resemblance with the Lordazwj Who, there is no example for Himazwj, or resemble Himazwj
from Hisazwj creatures, or cast the imaginations upon Himazwj, or utilise the thoughts
regarding Himazwj, and strike the examples for Himazwj, or label Himazwj with labels of the
creatures, for the one who does that, is Fire (of Hell)’’.208
،‫ عن عبد اهلل بن جرير العبدي‬،‫ عن إبراهيم بن احلكم بن ظهري‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 26
‫ وال‬،‫ وال يدرك باحلواس اخلمس‬،‫ احلمد هلل الذي ال حيس وال جيس وال ميس‬:‫عن جعفر بن حممد عليهما السالم أنه كان يقول‬
،‫ أو ملسته االيدي فهو خملوق‬،‫ أو جسته اجلواس‬،‫ فكل شئ حسته احلواس‬،‫ وال تصفه االلسن‬،‫يقع عليه الوهم‬
Al Daqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ibrahim Bin Al Hakam Bin Zaheyr, from
Abdullah Bin Jareer Al Abady,
‘Fom Ja’farasws Bin Muhammadasws having said: ‘The Praise is for Allahazwj Who can neither be
felt, nor probed, nor touched, nor realised by the five senses, nor can the imagination occur
upon Himazwj, nor can the tongue describe Himazwj, for every thing which the senses sense,
or the probes probe, o the hands touch, it is a creature
‫ مل‬،‫ بل كان أزال كان كائنا‬،‫ كان مل يوجد لوصفه كان‬،‫ واحلمد هلل الذي كان قبل أن يكون‬،‫واهلل هو العلي حيث ما يبتغي يوجد‬
‫ ومل ينطق‬،‫ كان إذ مل يكن شئ‬،‫ علم ما كان وما هو كائن‬،‫ بل كون االشياء قبل كوهنا فكانت كما كوهنا‬،‫يكونه مكون جل ثناؤه‬
.‫ فكان إذ ال كان‬،‫فيه ناطق‬
And Allahazwj, Heazwj is the Exalted, wherever is sought, would be found. And the Praise for
Allahazwj Who existed before they existed, an existence the description of which is not
found. But, Heazwj was eternally pre-existing, Hisazwj existence is not from non-existence,
Majestic is Hisazwj Praise. But the things existed before their existence just as they came into
existence. Heazwj Knew what was and what would be coming into being, when nothing had
come into being, and Heazwj did not Speak with regards to it, so it existed when it had not
existed (before)’’.209
207
208
209
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‫ عن أيب احلسن علي بن حممد عليهما السالم أنه‬،‫ عن سهل‬،‫ عن حممد بن جعفر البغدادي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 27
‫ واضمحلت أقاويل املبطلني عن الدرك‬،‫ إهلي تاهت أوهام املتومهني وقصر طرف الطارفني وتالشت أوصاف الواصفني‬:‫قال‬
،‫ أو الوقوع بالبلوغ إىل علوك‬،‫لعجيب شأنك‬
Al Daqaq, from Al Asady, from Muhammad Bin Ja’far Al Baghdady, from Sahl,
‘From Abu Al-Hassan Aliasws Bin Muhammadasws having said: ‘My Godazwj! The imaginations
of the imaginers have strayed, and the extremes of the extremities are deficient, and the
descriptions of the describers have faded away, and the words of the invalidators have
disappeared from the realisations due to the wondrous nature of Your azwj Glory, or the
falling short of the accomplishment to Yourazwj Loftiness.
‫ مشخت يف العلو‬،‫ هيهات مث هيهات يا أويل يا وحداين يا فرداين‬،‫ ومل يقع عليك عيون بإشارة وال عبارة‬،‫فأنت الذي ال تتناهى‬
.‫ وارتفعت من وراء كل غورة وهناية جبربوت الفخر‬،‫بعز الكرب‬
Youazwj are the Oneazwj Who has no ending, and the eyes do not fall upon Youazwj by a
gesture nor does can a phrase. Far be it! The, far be it, O First, O Alone, O Individual! You azwj
are Majestic in the Loftiness without the arrogance, and Raised from behind every trough
and peak by the Grandeur of the Pride’’.210
‫ مسعت علي بن موسى الرضا عليه السالم‬:‫ عن داود بن القاسم قال‬،‫ عن الربقي‬،‫ عن السعد آبادي‬،‫ ابن املتوكل‬:‫ يد‬- 28
.‫ ومن نسب إليه ما هنى عنه فهو كاذب‬،‫ ومن وصفه باملكان فهو كافر‬،‫ من شبه اهلل خبلقه فهو مشرك‬:‫يقول‬
Ibn Al Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Dawood Bin Al Qasim who said,
‘I heard Aliasws Bin Musa Al-Rezaasws saying: ‘One who resembles Allahazwj with Hisazwj
creatures, he is a Polytheist, and one who described Himazwj with the place, he is a Kafir, and
one who links to Himazwj what is Forbidden from Himazwj, he is a liar’.
." ‫ " إمنا يفرتي الكذب الذين ال يؤمنون بآيات اهلل واولئك هم الكاذبون‬:‫مث تال هذه اآلية‬
Then heasws recited this Verse: But rather, the lie is fabricated by those who do not believe
in the Signs (Imams) of Allah, and these, they are the liars [16:105]’’.211
‫ عن أيب عبد اهلل‬،‫ عن غري واحد‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن ابن عيسى‬،‫ عن أبيه‬،‫ عن حممد احلمريى‬،‫ الفامي‬:‫ يد‬- 29
.‫ ومن أنكر قدرته فهو كافر‬،‫ من شبه اهلل خبلقه فهو مشرك‬:‫عليه السالم قال‬
Al Famy, from Muhammad al Humeyri, from his father, from Ibn Isa, from his father, from Ibn Abu Umeyr,
from someone else,
210
211
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‘From Abu Abdullahasws having said: ‘One who resembles Allahazwj with Hisazwj creatures, he is
a Polytheist, and one who denies Hisazwj, Power, he is a Kafir’’.212
،‫ عن املفضل بن عمر‬،‫ عن ابن أيب عمري‬،‫ عن حممد الربقي‬،‫ عن ابن عيسى‬،‫ عن أبيه‬،‫ عن حممد احلمريي‬،‫ الفامي‬:‫ يد‬- 30
‫ وكل ما وقع‬،‫ إن اهلل تبارك وتعاىل ال يشبه شيئا وال يشبهه شئ‬،‫ من شبه اهلل خبلقه فهو مشرك‬:‫عن أيب عبد اهلل عليه السالم قال‬
.‫يف الوهم فهو خبالفه‬
Al Famy, from Muhammad Al Humeyri, from his father, from Ibn Isa, from Muhammad Al Barqy, from Ibn Abu
Umeyr, from Al Mufazzal Bin Umar,
‘From Abu Abdullahasws having said: ‘One who resembles Allahazwj with Hisazwj creatures, he is
a Polytheist. Allahazwj Blessed and Exalted, nothing resembles Himazwj nor does Heazwj
resemble anything, and all what occurs in the imagination, Heazwj is opposite to it’’.213
‫ عن عبد اهلل بن جوين‬،‫ عن إبراهيم ابن احلكم بن ظهري‬،‫ عن ابن اورمة‬،‫ عن ابن أبان‬،‫ عن حممد العطار‬،‫ ابن الوليد‬:‫ يد‬- 31
‫ وال‬،‫ وال يدرك باحلواس اخلمس‬،‫ احلمد هلل الذي ال حيس وال جيس وال ميس‬:‫ عن أيب عبد اهلل عليه السالم أنه كان يقول‬،‫العبدي‬
‫ احلمد هلل الذي كان إذ مل يكن شئ‬،‫ وكل شئ حسته احلواس أو ملسته االيدي فهو خملوق‬،‫ وال تصفه االلسن‬،‫يقع عليه الوهم‬
.‫ وعلم ما كان وما هو كائن‬،‫ وكون االشياء فكانت كما كوهنا‬،‫غريه‬
Ibn Al Waleed, from Muhammad Al Attar, from Ibn Aban, from Ibn Awramat, from Ibrahim Ibn Al Hakam Bin
Zaheer, from Abdullah Bin Juweyn Al Abady,
‘From Abu Abdullahasws, heasws was saying: ‘The Praise is for Allahazwj Who can neither be felt,
nor probed, nor touched, nor realised by the five senses, nor can the imagination occur
upon Himazwj, nor can the tongue describe Himazwj; and everything the senses sense, or the
hands touch, so it is a creation. The Praise is for Allah azwj Who existed when there did not
exist anything apart from Himazwj, and the coming into being of the things were just as they
existed, and Heazwj Knows what existed and what was going to exist’’.214
‫ مسعت أبا إبراهيم موسى بن جعفر‬:‫ عن يعقوب ابن جعفر قال‬،‫ عن جده‬،‫ عن القاسم‬،‫ عن أبيه‬،‫ عن علي‬،‫ اهلمداين‬:‫ يد‬- 32
‫ أو‬،‫ إن اهلل تبارك وتعاىل أجل وأعظم من أن حيد بيد‬:‫ فقال له يف بعض ما ناظره‬- ‫ وهو يكلم راهبا من النصارى‬- ‫عليه السالم‬
،‫ أو حتيط بصفته العقول‬،‫ أو تبلغه االوهام‬،‫ أو قصر‬،‫ أو يوصف بطول‬،‫ أو سكون‬،‫رجل أو حركة‬
Al Hamdany, from Ali, from his father, from Al Qasim, from his grandfather, from Yaqoub Ibn Ja’far who said,
‘I heard Abu Ibrahim Musaasws Bin Ja’farasws – and heasws was speaking to a monk from the
Christians, saying to him in one of what heasws debated him: ‘Allahazwj Blessed and Exalted is
more Majestic and more Magnificent than to be limited by having a hand, or a leg, or
movement, or stillness, or described as being tall, or short, or reached by the imaginations,
or the intellects grasping Hisazwj Attributes.
212
213
214
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.‫ كن فكان خريا كما أراد يف اللوح‬:‫ ولكن كما شاء أن يقول‬،‫ أمر بال شفة وال لسان‬،‫أنزل مواعظه ووعده ووعيده‬
Heazwj Sent down Hisazwj Preaching, and Hisazwj Promise, and Hisazwj Appointment, (issuing a)
Command without having any lips nor a tongue. But, as whatever He azwj so Desires, Heazwj
Says: “Be!” It comes into being as goodly as Heazwj had Wanted in the Tablet’’.215
‫ وصفت‬:‫ عن حممد بن حكيم قال‬،‫ عن يونس‬،‫ عن حممد بن عيسى‬،‫ عن علي بن إبراهيم‬،‫ محزة بن حممد العلوي‬:‫ يد‬- 33
‫ إن اهلل‬:‫ ووصفت له قول هشام بن احلكم فقال‬،‫اليب احلسن عليه السالم قول هشام اجلواليقي وما يقول يف الشاب املوفق‬
. ‫عزوجل ال يشبهه شئ‬
Hamza Bin Muhammad Al Alawy, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from
Muhammad Bin Hakeem who said,
‘I described to Abu Al-Hassanasws, the words of Hisham Al-Jawaliqy and what he is saying
regarding the young fit (Allahazwj), and I described to himasws the words of Hisham Bin Al-
Hakam. Heasws said: ‘Allahazwj Mighty and Majestic, nothing resembles Himazwj’’.216
‫ كتبت إىل أيب احلسن عليه السالم أسأله عن اجلسم‬:‫ عن محزة بن حممد قال‬،‫ عن سهل‬،‫ عن الصفار‬،‫ ابن الوليد‬:‫ يد‬- 34
.‫ سبحان من ليس كمثله شئ ال جسم وال صورة‬:‫والصورة فكتب عليه السالم‬
Ibn Al Waleed, from Al Saffar, from Sahl, from Hamza Bin Muhammad who said,
‘I wrote to Abu Al-Hassanasws, asking himasws about the body, and the image. Heasws wrote
back: ‘Glorious is the Oneazwj, there is nothing like Himazwj, neither a body nor an image’’.217
‫ قلت اليب عبد‬:‫ عن علي بن أيب محزة قال‬،‫ عن صفوان بن حيىي‬،‫ عن حممد بن عبد اجلبار‬،‫ عن أمحد بن إدريس‬،‫ أيب‬:‫ يد‬- 35
‫ مين هبا على من يشاء‬،‫ معرفته ضرورة‬،‫ مسعت هشام بن احلكم يروي عنكم أن اهلل عزوجل جسم صمدي نوري‬:‫اهلل عليه السالم‬
.‫من خلقه‬
My father, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ali Bin
Abu Hamza who said,
‘I said to Abu Abdullahasws, ‘I heard Hisham Bin Al-Hakam reporting from youasws that
Allahazwj Mighty and Majestic is a solid body of light. Hisazwj recognition is necessary, Heazwj
Favours with it upon one Heazwj so Desires from Hisazwj creatures’.
‫ ال حيد وال حيس وال جيس وال‬،‫ ليس كمثله شئ وهو السميع البصري‬،‫ سبحان من ال يعلم كيف هو إال هو‬:‫فقال عليه السالم‬
.‫ وال حييط به شئ ال جسم وال صورة وال ختطيط وال حتديد‬،‫ وال يدركه احلواس‬،‫ميس‬
215
216
217
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Heasws said: ‘Glorious is the Oneazwj Who no one know How Heazwj is except Heazwj. There isn’t
anything like Him, and He is the Hearing, the Seeing [42:11]. Heazwj cannot be limited, nor
felt, nor probed, nor touched, nor can the senses sense Him azwj, not can anything
encompass with Himazwj, nor a body, nor an image, nor temporariness, nor limitations’’.218
‫ عن‬،‫ عن صاحل بن أيب محاد‬،‫ و احلسني بن علي‬،‫ عن احلسني بن احلسن‬،‫ عن الربمكي‬،‫ عن حممد االسدي‬،‫ الدقاق‬:‫ يد‬- 36
‫ دخلت‬:‫ مسعت يونس بن ظبيان يقول‬:‫ عن حممد بن زياد قال‬،‫ عن عبد اهلل بن املغرية‬،‫ عن احلسني بن سعيد‬،‫بكر بن صاحل‬
‫ يزعم أن اهلل جسم‬،‫ إن هشام بن احلكم يقول قوال عظيما إال أين أختصر لك منه أحرفا‬:‫على أيب عبد اهلل عليه السالم فقلت له‬
.‫ وجيوز أن يكون مبعىن الفاعل‬،‫ فال جيوز أن يكون الصانع مبعىن الفعل‬،‫ وفعل اجلسم‬،‫ جسم‬،‫الن االشياء شيئان‬
Al Daqaq, from Muhammad Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, and Al Husayn Bin Ali,
from Salih Bin Abu Hamad, from Bakr Bin Salih, from al Husayn Bin Saeed, from Abdullah Bin Al Mugeira, from
Muhammad Bin Ziyad who said,
‘I hear Yunus Bin Zabyan saying, ‘I went to Abu Abdullah asws and I said to himasws, ‘Hisham
Bin Al-Hakam is saying grievous words, except I shall shorten some of it for you asws. He is
claiming that Allahazwj is a body, because the things are two things – a body and deed of the
body. Therefore, it is not allowed the Maker be with a meaning of the deed, and it is
allowed that Heazwj happens to be with a meaning of the Doer'.
‫ فإذا احتمل احلد احتمل الزيادة‬،‫ والصورة حمدودة متناهية‬،‫ ويله ! أما علم أن اجلسم حمدود متناه‬:‫فقال أبو عبد اهلل عليه السالم‬
.‫ وإذا احتمل الزيادة والنقصان كان خملوقا‬،‫والنقصان‬
Abu Abdullahasws said: ‘Woe be unto him! But know that the body its dimensions are limited,
and the image, its dimensions are limited. So, when the limit is carried, it carries the
increase and the decrease. And when the increase and the decrease are carried, it would be
a creation’.
‫ ومصور الصور مل يتجزأ ومل يتناه ومل يتزايد ومل‬،‫ وهو جمسم االجسام‬،‫ ال جسم وال صورة‬:‫ فما أقول ؟ قال عليه السالم‬:‫ قلت‬:‫قال‬
‫ فرق بني من جسمه‬،‫ لكن هو املنشئ‬،‫ وال بني املنشئ واملنشأ‬،‫ لو كان كما يقول مل يكن بني اخلالق واملخلوق فرق‬،‫يتناقص‬
.‫ وال يشبه هو شيئا‬،‫ إذ كان ال يشبهه شئ‬،‫وصوره وأنشأه‬
He (the narrator) said, ‘I said, ‘So what should I say?’ He asws said: ‘Neither a body nor an
image, and Heazwj is the Embodier of the bodies, and Formulator of the images. He azwj is not
divisible, and does not end, and does not increase, and does not decrease. If it was as they
are saying, there would not happen to be any difference between the Creator and the
creation, nor between the Desirer and the desired. But, Heazwj is the Desirer. There is a
difference between Oneazwj Who embodied it, and Imaged it, and Desired it, where nothing
can resemble Himazwj, nor does Heazwj resemble a thing’’.219
218
219
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‫ عن حممد بن‬،‫ عن البزنطي‬،‫ عن جده أمحد‬،‫ عن أبيه‬،‫ علي بن أمحد بن عبد اهلل بن أمحد بن أيب عبد اهلل الربقي‬:‫ يد‬- 37
‫ إن اهلل‬:‫ إنه جسم فقال‬:‫ وحكيت له قول هشام بن احلكم‬،‫ وصفت ال يب إبراهيم عليه السالم قول هشام اجلواليقي‬:‫حكيم قال‬
،‫ أو بتحديد وأعضاء‬،‫ أو خبلقة‬،‫ أو صورة‬،‫ أي فحش أو خناء أعظم من قول من يصف خالق االشياء جبسم‬،‫ال يشبهه شئ‬
.‫تعاىل اهلل عن ذلك علوا كبريا‬
Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al Barqy, from his father, from his grandfather
Ahmad, from Al bazanty, from Muhammad Bin Hakeem who said,
‘I described to Abu Ibrahimasws (7th Imamasws), the words of Hisham Al Jawaliqy, and related
to himasws the words of Hisham Bin Al-Hakam that Heazwj is a body. Heasws said: ‘Allahazwj,
nothing resembled Himazwj. Which immorality or crime is more grievous that the words of
one who described the Creator of the things as being with a body, or an image, or with a
creature, or with a limitation, or body parts. Exalted is Allah azwj from that, Lofty, Great’’.220
‫ أن من قبلنا قد‬:‫ كتبت إليه عليه السالم‬:‫ عن حممد بن علي القاساين قال‬،‫ عن سهل‬،‫ عن حممد العطار‬،‫ ابن املتوكل‬:‫ يد‬- 38
‫ وليس كمثله شئ وهو السميع‬،‫ سبحان من ال حيد وال يوصف وال يشبهه شئ‬:‫ فكتب عليه السالم‬:‫ قال‬،‫اختلفوا يف التوحيد‬
.‫البصري‬
Ibn Al Mutawakkal, from Muhammad Al Attar, from Sahl, from Muhammad Bin Ali Al Qasany who said,
‘I wrote to himasws that the ones before us have differed regarding the Tawheed’. So, heasws
wrote: ‘Glorious is the Oneazwj can neither be limited, nor described, nor can anything
resemble Himazwj, and There isn’t anything like Him, and He is the Hearing, the Seeing
[42:11]’’.221
‫ عن بعض‬،‫ عن احلسن بن جريش الرازي‬،‫ عن عمران بن موسى‬،‫ عن االشعري‬،‫ عن حممد العطار‬،‫ ماجيلويه‬:‫ يد‬- 39
‫ من قال باجلسم فال تعطوه من الزكاة‬:‫ وعن أيب جعفر عليهما السالم أهنما قاال‬- ‫ يعين علي بن حممد‬- ‫ عن الطيب‬،‫أصحابنا‬
.‫وال تصلوا وراءه‬
Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Imran Bin Musa, from Al Hassan Bin Jareesh Al
Razy, from one of our companions,
‘From the good one – meaning Aliasws Bin Muhammadasws, and from Abu Ja’farasws, both
having said: ‘One who says with the body, do not give to him from the Zakat, nor pray Salat
behind him’’.222
‫ عن‬،‫ عن عبد الغفار بن كثري‬،‫ عن املغرية بن حممد بن املهلب‬،‫ عن أمحد بن مطوق بن سوار‬،‫ أبو املفضل الشيباين‬:‫ نص‬- 40
:‫ يقال له‬- ‫ قدم يهودي على رسول اهلل صلى اهلل عليه وآله‬.‫ عن ابن عباس قال‬،‫ عن جماهد‬،‫ عن أيب هاشم‬،‫إبراهيم بن محيد‬
220
221
222
Page 367 of 405

‫ سل يا‬:‫ فإن أنت أجبتين عنها أسلمت على يدك قال‬،‫ يا حممد إين سائلك عن أشياء تلجلج يف صدري منذ حني‬:‫ فقال‬- ‫نعثل‬
،‫ يا حممد صف يل ربك‬:‫ فقال‬.‫أبا عمارة‬
Abu Al Mufazzal Al Shaybani, from Ahmad Bin Matouq Bin Suwar, from Al Mugheira Bin Muhammad Bin Al
Mahlab, from Abdul Ghaffar Bin Kaseer, from Ibrahim Bin Humeyd, from Abu Hashim, from Mujahid, fom Ibn
Abbas who said,
‘A Jew called No’sal came to Rasool-Allahsaww and he said, ‘O Muhammadsaww! I want to ask
yousaww about things which are sputtering in my chest for a while now. So, if you saww were to
answer me about these, I shall profess Islam upon yoursaww hands’. Hesaww said: ‘Ask, O Abu
Amara’. He said, ‘O Muhammadsaww! Describe yoursaww Lordazwj to me’.
‫ و االوهام‬،‫ وكيف يوصف اخلالق الذي يعجز احلواس أن تدركه‬،‫ إن اخلالق ال يوصف إال مبا وصف به نفسه‬:‫فقال عليه السالم‬
،‫ واالبصار عن االحاطة به‬،‫ واخلطرات أن حتده‬،‫أن تناله‬
Hesaww said: ‘The Creator cannot be described except with what Heazwj has Described with
Himselfazwj. And, how can one describe the Creator Who Frustrates the sensory perception
from realising Himazwj, and the imaginations from attaining Himazwj, and the thoughts from
limiting Himazwj, and the sights from the encompassing with Himazwj?
‫ هو‬،‫ أين‬:‫ وأين االين فال يقال له‬،‫ كيف‬:‫ وقرب يف نأيه كيف الكيفية فال يقال له‬،‫ نأى يف قربه‬،‫جل عما يصفه الواصفون‬
‫ مل يلد ومل يولد ومل يكن له كفوا‬،‫ فهو االحد الصمد كما وصف نفسه والواصفون ال يبلغون نعته‬،‫منقطع الكيفوفية واالينونية‬
.‫أحد‬
Heazwj is more Majestic from what the describers are describing Himazwj, being distant in
Hisazwj nearness, and near in Hisazwj remoteness; being ‘how’ of the how-ness (Qualitative
State), therefore it cannot be said to Himazwj, ‘How’; and ‘where’ of the where-ness, so it
cannot be said to Himazwj, ‘where’. Heazwj is the Terminator of the how-ness and the where-
ness. So, Heazwj is the Samad just as Heazwj Described Himselfazwj, and the describers are not
reaching to Hisazwj Attributes. Who does not beget and is not begotten, and there does not
happen to be anyone a match for Himazwj’.
‫ أليس اهلل واحد واالنسان واحد ؟ فوحدانيته اشبهت وحدانية‬،‫ إنه واحد ال شبيه له‬:‫ صدقت يا حممد أخربين عن قولك‬:‫قال‬
.‫االنسان‬
He said, ‘Yousaww have spoken the truth, O Muhammadsaww! Inform me about yoursaww
words: ‘Heazwj is One, there being no resemblance for Himazwj’. Isn’t Allahazwj One and the
human being is (also) one? I Hisazwj Oneness resembles the oneness of the human being’.
‫ فإمنا التشبيه يف املعاين ال‬،‫ وبدن وروح‬،‫ جسم وعرض‬،‫ واالنسان واحد ثنوي املعىن‬،‫ اهلل واحد و وأحدي املعىن‬:‫فقال عليه السالم‬
.‫ صدقت يا حممد‬:‫ قال‬،‫غري‬
Page 368 of 405

Heasws said: ‘Allahazwj is One, and the meaning is one; and the human being is one, the
meaning is dual – a body and a dimension, and a body and soul. So, rather, the resemblance
is in the meaning not something else’. He said, ‘Yousaww spoke the truth, O
Muhammadsaww’’.223
- ‫ قلت له‬:‫ عن هشام بن إبراهيم العباسي قال‬،‫ عن حممد بن عيسى‬،‫ عن االشعري‬،‫ عن حممد العطار‬،‫ ابن الوليد‬:‫ يد‬- 41
‫ احلسن بن سهل‬:‫ ومن هو ؟ قلت‬:‫ قال‬،‫ جعلت فداك أمرين بعض مواليك أن أسألك عن مسألة‬:- ‫يعين أبا احلسن عليه السالم‬
‫ يسألك عن اهلل جسم أو ال جسم ؟‬:‫ وأي شئ من التوحيد ؟ قال‬:‫ قال‬،‫ يف التوحيد‬:‫ ويف أي شئ املسألة ؟ قلت‬:‫قال‬
Ibn Al Waleed, from Muhammad al Attar, from Al Ash’ary, from Muhammad Bin Isa, from Hisham Bin Ibrahim
Al Abbasy who said,
‘I said to himasws – meaning Abu Al-Hassanasws, ‘May I be sacrificed for youasws! One of
yourasws friends instructed me that I ask youasws about an issue’. Heasws said: ‘And who is he?’
I said, ‘Al Hassan Bin Sahl’. Heasws said: ‘And regarding which thing is the question?’ I said,
‘Regarding the Tawheed’. Heasws said: ‘And which thing from the Tawheed?’ He (the
narrator) said, ‘He asks youasws about Allahazwj, whether Heazwj is a body or not a body?’
‫ فمذهب االثبات بتشبيه‬،‫ ومذهب إثبات بال تشبيه‬،‫ ومذهب النفي‬،‫ إثبات بتشبيه‬.‫ إن للناس يف التوحيد ثالثة مذاهب‬:‫فقال يل‬
‫ والطريق يف املذهب الثالث إثبات بال تشبيه‬،‫ ومذهب النفي ال جيوز‬،‫ال جيوز‬
Heasws said to me: ‘The people regarding the Tawheed are of three doctrines – Proving with
resembling Himazwj, and a doctrine of the negation, and a doctrine of proving without
resembling Himazwj. The doctrine of the proving with resemblance is not allowed, and the
doctrine of the negation is not allowed, and the path in the third doctrines is proving
without resembling Himazwj’’.224
‫ قلت اليب عبد اهلل عليه‬:‫ عن يعقوب السراج قال‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ ابن املتوكل‬:‫ يد‬- 42
! ‫ إن بعض أصحابنا يزعم أن هلل صورة مثل االنسان وقال آخر إنه يف صورة أمرد جعد قطط‬:‫السالم‬
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Yaqoub Al Saraj who said,
‘I said to Abu Abdullahasws, ‘One of our companions claims that there is an image for Allah azwj
like the human being, and another said Heazwj is in an image of a red-headed cat’.
‫ وال حييط به‬،‫ وال تدركه االبصار‬،‫ سبحان اهلل الذي ليس كمثله شئ‬:‫فخر أبو عبد اهلل عليه السالم ساجدا مث رفع رأسه فقال‬
‫ تعاىل عن صفة من سواه علوا‬،‫ ومل يكن له من خلقه كفوا أحد‬،‫ ومل يولد فيشبه من كان قبله‬،‫ مل يلد الن الولد يشبه أباه‬،‫علم‬
.‫كبريا‬
Abu Abdullahasws fell down in Sajdah, then raised hisasws head and said: ‘Glory be to Allahazwj
Who, there is nothing like Himazwj, nor can the sights realise Himazwj, nor can a knowledge
223
224
Page 369 of 405

encompass with Himazwj. Heazwj does not beget because the child resembles its father, and
Heazwj is not begotten so Heazwj would resemble the one who was before Himazwj, and there
does not happen to be anyone from Hisazwj creatures a match for Himazwj. Exalted is Heazwj
from the description of the ones besides Himazwj, Lofty, Great’’.225
‫ عن اسكيب بن أمحد‬،‫ عن حممد بن موسى ابن عيسى‬،‫ عن الربقي‬،‫ عن علي بن حممد القمي‬،‫ حممد بن مسعود‬:‫ كش‬- 43
‫ سل يا‬:‫ قلت اليب احلسن الرضا عليه السالم أسألك جعلين اهلل فداك ؟ قال‬:‫ عن عبد امللك بن هشام اخلياط قال‬،‫الكيساين‬
‫ فيصف‬،‫ وأن آدم خلق على مثال الرب‬،‫ جعلت فداك زعم هشام بن سامل أن هلل عزوجل صورة‬:‫ عما ذا تسألين ؟ فقلت‬،‫جبلي‬
– ‫ وأومأت إىل جانيب وشعر رأسي‬- ‫هذا ويصف هذا‬
Muhammad Bin Masoud, from Ali Bin Muhammad Al Qummi, from Al Barqy, from Muhammad Bin Musa Ibn
Isa, from Askeyb Bin Ahmad Al Kaysani, from Abdul Malik Bin Hisham Al Khayat who said,
‘I said to Abu Al-Hassan Al-Rezaasws, ‘May I be sacrificed for youasws! Can I ask youasws?’ Heasws
said: ‘Ask, O Jabaly, about what you want to ask measws?’ I said, ‘May I be sacrificed for
youasws! Hisham Bin Salim claims that there is an image for Allahazwj, and that Adamas was
Created like the Lordazwj. So, he describes this and he describes this’ – and I gestured to my
two sides, and hair of my head.
‫ وزعما أن‬،‫ وأنه بائن من االشياء‬،‫ وأن االشياء بائنة منه‬،‫وزعم يونس موىل آل يقطني وهشام بن احلكم أن اهلل شئ ال كاالشياء‬
‫ خارج عن‬،‫ ثابت موجود غري مفقود وال معدوم‬،‫ شئ ال كاالشياء‬،‫ فهو جسم ال كاالجسام‬،‫ جسم‬:‫إثبات الشئ أن يقال‬
‫ فبأي القولني أقول ؟‬،‫ وحد التشبيه‬،‫ حد االبطال‬:‫احلدين‬
And Yunus, slave of the family of Yaqteen, and Hisham Bin Al-Hakam claim that Allahazwj is a
thing, not like the things, and that the things appeared from Him azwj, and Heazwj appears
from the things, and they both claim that the proof of the thing is that it is said, ‘body’. So,
Heazwj is a body, not like the bodies, a thing not like the things, proven, present without
being lost nor becoming non-existent, outside from the two limits – limitation of the
invalidation, and limitation of the resemblance. So, by which of the two words, should I be
saying?’
‫ تعاىل اهلل الذي ليس له شبه وال مثل وال‬،‫ و هذا شبه ربه تعاىل مبخلوق‬،‫ أراد هذا االثبات‬:‫ فقال أبو عبد اهلل عليه السالم‬:‫قال‬
.‫ وقل مبا قال موىل آل يقطني وصاحبه‬،‫ ال تقل مبثل ما قال هشام بن سامل‬،‫ وال هو بصفة املخلوقني‬،‫عدل وال نظري‬
He (the narrator) said, ‘Abu Abdullahasws said: ‘Intend this proof, and this one resembles his
Exalted Lordazwj with creatures. Exalted is Allahazwj Who, there isn’t anything like Himazwj, nor
an example, nor an equal, nor a peer, nor is Heazwj with the descriptions of the creatures. Do
not spay with the like of what Hisham Bin Salim says, and say with what the slave of the
family of Yaqteen and his companion says’.
.‫ ال‬:‫ يعطى الزكاة من خالف هشاما يف التوحيد ؟ فقال برأسه‬:‫ فقلت‬:‫قال‬
225
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He (the narrator) said, ‘I said, ‘Should I give the Zakat to one who opposes Hisham regarding
the Tawheed?’ Heasws said by (gesture of) hisasws head: ‘No’’.226
:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن املفضل‬،‫ عن علي بن محاد‬،‫ عن حممد بن علي الصرييف‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ يد‬- 44
‫ وهو نور‬،‫ وليس شئ غريه‬،‫ وال مبلغ عظمته‬،‫ وال يبلغون كنه علمه‬،‫إن اهلل تبارك وتعاىل ال يقدر قدرته وال يقدر العباد على صفته‬
،‫ وحق ليس فيه باطل‬،‫ وعدل ليس فيه جور‬،‫ وصدق ليس فيه كذب‬،‫ليس فيه ظلمة‬
Majaylawiya, from his uncle, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Hamad, from Al Mufazzal,
‘From Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted did not Determine Hisazwj
Determination, nor Determined the servants upon Hisazwj description, nor can they reach the
essence of Hisazwj Knowledge, nor can Hisazwj Magnificence be reached, and there isn’t
anything apart from Himazwj, and Heazwj is a Light wherein isn’t any darkness, and a Truth
wherein isn’t any lie, and a Justice wherein there isn’t any tyranny, and a Truth wherein
there isn’t any falsehood.
‫ وال جنوم وال‬،‫ وال مشس وال قمر‬،‫ وال ليل وال هنار‬،‫ وكذلك كان إذ مل تكن أرض وال مساء‬،‫كذلك مل يزل وال يزال أبد اآلبدين‬
،‫ وال مطر وال رياح‬،‫سحاب‬
Similar to that, Heazwj did not decline nor will Heazwj be declining forever and ever. And,
similar to that, Heazwj existed when there didn’t exist an earth, nor a sky, nor night, nor day,
nor a sun, nor a moon, nor stars, nor clouds, nor rain, nor wind.
‫ فكانا كما‬،‫ كونا ظلني‬:‫ فقال‬،‫ وجيلون جالله‬،‫ ويكربون كربياءه‬،‫مث إن اهلل تبارك و تعاىل أحب أن خيلق خلقا يعظمون عظمته‬
.‫قال اهلل تبارك وتعاىل‬
Then Allahazwj Blessed and Exalted Loved that Heazwj Created creatures revering Hisazwj
Magnificence, and extolling Hisazwj Greatness, and extolling Hisazwj Majesty, so Heazwj Said:
“Be shadows!” So, they came into being just as Allahazwj Blessed and Exalted Said’’.227
‫ يا أمحد ما اخلالف بينكم وبني أصحاب هشام بن احلكم‬:‫ قال يل‬:‫ عن الرضا عليه السالم قال‬،‫ عن البزنطي‬،‫ أيب‬:‫ فس‬- 45
‫ جعلت فداك قلنا حنن بالصورة للحديث الذي روي أن رسول اهلل صلى اهلل عليه وآله رأي ربه يف صورة‬:‫يف التوحيد ؟ فقلت‬
.‫شاب ! فقال هشام ابن احلكم بالنفي باجلسم‬
My father, from Al Bazanty,
‘From Al-Rezaasws, he (the narrator) said, ‘Heasws said to me: ‘O Ahmad! What is the differing
between you and the companions of Hisham Bin Al-Hakam regarding the Tawheed?’ I said,
‘May I be sacrificed for youasws! We say with the image due to the Hadeed being reported
that Rasool-Allahsaww saw hissaww Lordazwj in the image of a young man. Hisham Al-Kaham
says with the negation of the body’.
226
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‫ يا أمحد إن رسول ا هلل صلى اهلل عليه وآله ملا اسري به إىل السماء وبلغ عند سدرة املنتهى خرق له يف احلجب مثل سم‬:‫فقال‬
.‫ دع هذا يا أمحد ال ينفتح عليك منه أمر عظيم‬،‫ وأردمت أنتم التشبيه‬،‫االبرة فرأى من نور العظمة ما شاء اهلل أن يرى‬
Heasws said: ‘O Ahmad! Rasool-Allahsaww, when hesaww was ascended with to the sky, and
reached at Sidrat Al-Muntaha (The Lote Tree), there was a crack for himsaww in the veils like
an eye of the needle, and hesaww saw from the Light of the Magnificence whatever Allahazwj
so Desired that hesaww sees, and you are intending the resemblance. Leave this, O Ahmad!
Do not open you a grievous matter from it’’.228
‫ أخربين االشعث بن حامت أنه سأل الرضا عليه السالم عن شئ من‬:‫ عن أيب هاشم اجلعفري قال‬،‫ حممد بن عيسى‬:‫ سن‬- 46
:‫ وما االبصار ؟ قلت‬:‫ فقرأت فقال‬.‫ ال تدركه االبصار وهو يدرك االبصار‬:‫ اقرأ‬:‫ قال‬،‫ نعم‬:‫ أال تقرأ القرآن ؟ قلت‬:‫التوحيد فقال‬
.‫ ال تدرك االوهام كيفيته وهو يدرك كل فهم‬،‫ ال إمنا عىن االوهام‬:‫أبصار العني قال‬
Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said,
‘Al Ash’as Bin Hatim informed him that he asked Al-Rezaasws about something from the
Tawheed, so heasws said: ‘Do you not read the Quran?’ I said, ‘Yes’. Heasws said: ‘Read: Visions
cannot comprehend Him, and He Comprehends the visions [6:103]’. So, I read. Heasws said:
‘And what are the visions?’ I said, ‘Visions of the eyes’. Heasws said: ‘No. But rather, it means
the imaginations. The imaginations do not realise Hisazwj Qualitative State, and Heazwj
Realises every imagination’’.229
‫ عظم ربنا من‬،‫ ال يوصف اهلل مبحكم وحيه‬:‫ مسعته يقول‬:‫ عن علي بن احلسني عليهما السالم قال‬،‫ عن الثمايل‬:‫ شى‬- 47
.‫ وهو يدرك االبصار وال تدركه االبصار وهو اللطيف اخلبري‬،‫ وكيف يوصف من ال حيد‬،‫الصفة‬
From Al Sumaly,
‘From Ali Bin al Husaynasws, he (the narrator) said, ‘I heard himasws saying: ‘Allahazwj cannot be
described as per the Decisive of Hisazwj Revelation. More Magnificent is our Lordazwj than the
description. And how can one describe One having no limitation, and He azwj Realises the
visions and the visions do not realise Himazwj, and Heazwj is the Subtle, the Informed?’’.230
228
229
230
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* )‫) * * (نفى الزمان والمكان والحركة واالنتقال عنه تعالى) * * (وتأويل االيات واالخبار في ذلك‬14 ‫(باب‬
CHAPTER 14 – NEGATION OF THE TIME, AND THE PLACE,

AND THE MOVEMENT, AND THE TRANSITION ABOUT
HIMazwj, THE EXALTED, AND EXPLANATION OF THE VERSES
AND THE AHADEETH REGARDING THAT
‫ عن أيب عبد اهلل الصادق عليه‬،‫ عن علي بن سامل عن أيب بصري‬،‫ عن عمه النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ السناين‬:‫ ىل‬- 1
‫ بل هو خالق الزمان واملكان واحلركة‬،‫ إن اهلل تبارك وتعاىل ال يوصف بزمان وال مكان وال حركة وال انتقال وال سكون‬:‫السالم قال‬
.‫ تعاىل عما يقول الظاملون علوا كبريا‬،‫و السكون واالنتقال‬
Al Sinany, from Al Asady, from Al Nakhaie, from his uncle Al Nowfaly, from Ali Bin Salim, from Abu Baseer,
‘From Abu Abdullah Al-Sadiqasws having said: ‘Allahazwj Blessed and Exalted can neither be
described by the time, nor a place, nor movement, nor transfer, nor transition, nor sleep.
But, Heazwj is the Creator of the time, and the place, and the movement, and the sleep, and
the transition. Exalted is Heazwj from what the unjust ones are saying, Lofty, Great’’.231
‫ إنا‬:‫ فقال‬،‫ نعم‬:‫ أنت خليفة رسول اهلل على االمة ؟ فقال‬:‫ روي أن بعض أحبار اليهود جاء إىل أيب بكر فقال له‬:‫ ج‬،‫ شا‬- 2
‫ يف‬:‫ فخربين عن اهلل أين هو ؟ يف السماء هو أم يف االرض ؟ فقال له أبو بكر‬،‫جند يف التورية أن خلفاء االنبياء أعلم اممهم‬
،‫السماء على العرش‬
It is reported that one of the Jewish Rabbis came to Abu Bakr and said to him, ‘Are you the
Caliph of Rasool-Allahsaww upon the community?’ He said, ‘Yes’. He said, ‘We find in the
Torah that the Caliphs of the Prophetsas are the most knowledgeable of theiras communities,
so tell me about Allahazwj, where is Heazwj? Is Heazwj in the sky or in the earth?’ Abu Bakr said
to him, ‘In the sky upon the Throne’.
‫ اعزب‬،‫ هذا كالم الزنادقة‬:‫ فأراه على هذا القول يف مكان دون مكان ! فقال له أبو بكر‬،‫ فأرى االرض خالية منه‬:‫قال اليهودي‬
،‫ فوىل الرجل متعجبا يستهزئ باالسالم‬،‫عين وإال قتلتك‬
The Jew said, ‘But (then) I see the earth empty from Himazwj, and I see Himazwj, based upon
this word, to be in a place besides a place!’ Abu Bakr said to him, ‘This is a speech of the
atheists. Be distant from me or else I will kill you!’ So, the man turned around wondering,
mocking with Al-Islam.
‫ إن اهلل عزوجل أين االين‬:‫ يا يهودي قد عرفت ما سألت عنه وما اجبت به وإنا نقول‬:‫فاستقبله أمري املؤمنني عليه السالم فقال له‬
‫ وال خيلو شئ من تدبريه‬،‫ حييط علما مبا فيها‬،‫ وهو يف كل مكان بغري مماسة وال جماورة‬،‫ وجل من أن حيويه مكان‬،‫فال أين له‬
‫ يصدق مبا ذكرته لك فإن عرفته أتؤمن به ؟‬،‫ وإين خمربك مبا جاء يف كتاب من كتبكم‬،‫تعاىل‬
231
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Amir Al-Momineenasws faced him and said to him: ‘O Jew! Iasws have recognised what you
asked about and what you have been answered with, and we are saying that Allah azwj
Mighty and Majestic is ‘where’ of the whereness, therefore there is no ‘where’ for Him azwj,
and Heazwj is more Majestic than for a place to contain Himazwj, and Heazwj is in every place
without an adjacency nor a vicinity. Heazwj Encompasses knowledge with whatever there is
in it, and there is nothing empty from the arrangement of the Exalted, and I asws shall inform
you with whatever has come in a Book from your Books, ratifying with what I asws have
mentioned to you. So, if you recognise it, will you believe in it?’
‫ إذ جاءه ملك من املشرق‬.‫ ألستم جتدون يف بعض كتبكم أن موسى بن عمران كان ذات يوم جالسا‬:‫ قال‬،‫ نعم‬:‫قال اليهودي‬
‫ من عند اهلل‬:‫ من أين جئت ؟ قال‬:‫ مث جاءه ملك من املغرب فقال له‬،‫ من عند اهلل عزوجل‬:‫ من أين جئت ؟ قال‬:‫فقال له‬
،‫عزوجل‬
The Jew said, ‘Yes’. Heasws said: ‘Aren’t you finding in one of your books that Musaas Bin
Imranas was seated one day when an Angel came from the east, so he as said to him: ‘Where
are you coming from?’ He said, ‘From the Presence of Allah azwj Mighty and Majestic’. Then
an Angel came from the west, and heas said to him: ‘Where are you coming from?’ He said,
‘From the Presence of Allahazwj Mighty and Majestic’.
:‫ وجاءه ملك آخر فقال‬،‫ قد جئتك من السماء السابعة من عند اهلل عزوجل‬:‫ من أين جئت ؟ قال‬:‫ فقال له‬،‫مث جاءه ملك آخر‬
،‫ قد جئتك من االرض السابعة السفلى من عند اهلل عزوجل‬:‫من أين جئت ؟ قال‬
Then another Angel came, and heas said to him: ‘Where are you coming from?’ He said, ‘I am
coming from the seventh sky from the Presence of Allahazwj Mighty and Majestic’. And
another Angel came and heas said: ‘Where are you coming from?’ He said, ‘I have come from
the seventh lowest firmament from the Presence of Allahazwj Mighty and Majestic’.
‫ أشهد أن هذا هو‬:‫ فقال اليهودي‬،‫ سبحان من ال خيلو منه مكان وال يكون إىل مكان أقرب من مكان‬:‫فقال موسى عليه السالم‬
.‫ وأنك أحق مبقام نبيك ممن استوىل عليه‬،‫احلق املبني‬
So, Musaas said: ‘Glorious is the Oneazwj Who, there is no place empty from Himazwj, nor does
Heazwj happen to be closer to a place than a (another) place’. The Jew said, ‘I testify that this,
it is the manifest Truth, and youasws are more deserving of a place of yourasws Prophetas than
the one who is ruling over it’’.232
:‫ مث قال له‬،‫ فعاله بالدرة‬،‫ والذي احتجب بسبع طباق‬:‫ روى الشعيب أنه مسع أمري املؤمنني عليه السالم رجال يقول‬:‫ ج‬،‫ شا‬- 3
‫ وال خيفى عليه شئ يف االرض‬،‫ أو حيتجب عنه شئ سبحان الذي ال حيويه مكان‬،‫يا ويلك إن اهلل أجل من أن حيتجب عن شئ‬
،‫وال يف السماء‬
It is reported by Al-Sha’aby that Amir Al-Momineenasws heard a man saying, ‘By the one who
is veiled by seven layers, so his loftiness is worthless’. Then heasws said to him: ‘O woe be
232
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unto you! Allahazwj is more Majestic than to be veiled from a thing, or a thing to be veiled
from Himazwj. Glorious is the Oneazwj Who, no place contains Himazwj, nor is there anything
hidden from Himazwj neither in the earth nor in the sky’.
.‫ ال مل حتلف باهلل فيلزمك الكفارة وإمنا حلفت بغريه‬:‫ أفاكفر عن مييين يا أمري املؤمنني ؟ قال‬:‫فقال الرجل‬
The man said, ‘Shall I expiate (pay the penalty) for my oath, O Amir Al-Momineenasws?’
Heasws said: ‘No, you did not swear by Allahazwj for the penalty to be necessitated on you, but
rather you swore with someone else’’.233
‫ " هل ينظرون إال أن تأتيهم‬:‫ معىن قوله‬:‫ يف جواب اسؤلة الزنديق املنكر للقرآن عن أمري املؤمنني عليه السالم أنه قال‬:‫ ج‬- 4
‫املالئكة أو يأيت ربك أو يأيت بعض آيات ربك " فإمنا خاطب نبينا صلى اهلل عليه واله هل ينتظر املنافقون واملشركون إال أن تأتيهم‬
‫ أو يأيت بعض آيات ربك ؟‬،‫ أو يأيت ربك‬،‫املالئكة فيعاينوهم‬
In answer to a question of an atheist, the denier of the Quran, questioning Ami Al-
Momineenasws, heasws said: ‘The meaning of Hisazwj Words: ‘Are they only waiting that the
Angels should come to them, or your Lord should come, or some of the Signs of your Lord
should come? [6:158], so rather our Prophetsaww has been Addressed, ‘Are the hypocrites
and the Polytheists waiting only that the Angels should come to them so they could see
them, or your Lordazwj should come, or there should come one of the Signs of your Lord azwj?
،‫ والقرون اخلالية‬،‫ واآلية هي العذاب يف دار الدنيا كما عذب االمم السالفة‬،‫يعين بذلك أمر ربك‬
It Means by that the Command of your Lordazwj, and the Sign, it is the Punishment in the
house of the world just as the previous communities have been Punished, and the past
generations.
،‫ " أو مل يروا أنا نأيت االرض ننقصها من أطرافها " يعين بذلك ما يهلك من القرون فسماه إتيانا‬:‫وقال‬
And Said: Do they not see Us Aiming for the land, Reducing it from its outskirts? [13:41], it
means by that, what was destroyed from the centuries, so Heazwj Named is as ‘Aiming’.
،‫ " الرمحن على العرش استوى " يعين استوى تدبريه وعال أمره‬:‫و قوله‬
And Hisazwj Words: The Beneficent, Established upon the Throne [20:5] – meaning,
Established Hisazwj arrangement and upon Hisazwj Command.
" ‫ " وهو معكم أينما كنتم‬:‫ " وهو الذي يف السماء إله ويف االرض إله " وقوله‬:‫وقوله‬
And Hisazwj Word: And He is the One Who is God in the sky and God in the earth [43:84].
233
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‫ وأن‬،‫ " ما يكون من جنوى ثالثة إال هو رابعهم " فإمنا أراد بذلك استيالء امنائه بالقدرة اليت ركبها فيهم على مجيع خلقه‬:‫وقوله‬
.‫فعلهم فعله‬
And Hisazwj Words: There does not happen to be a secret counsel of three, except He is their
fourth one [58:7], so rather Heazwj Intends by that, the seizure by Hisazwj Trusteesasws by the
power which Heazwj Installed in themasws upon the entirety of Hisazwj creatures, and that
theirasws deed is Hisazwj Deed’’.234
‫ ذكر عنده قوم زعموا أن اهلل تبارك وتعاىل ينزل‬:‫ عن أيب إبراهيم موسى عليه السالم قال‬،‫ عن يعقوب بن جعفر اجلعفري‬:‫ ج‬- 5
‫ ومل يقرب‬،‫ مل يبعد منه قريب‬،‫ إمنا منظره يف القرب والبعد سواء‬،‫ إن اهلل ال ينزل وال حيتاج إىل أن ينزل‬:‫ فقال‬،‫إىل السماء الدنيا‬
،‫ وهو ذو الطول ال إله إال هو العزيز احلكيم‬،‫ ومل حيتج إىل شئ بل حيتاج إليه‬،‫منه بعيد‬
Yaqoub Bin Ja’far Al Ja’fary,
‘From Abu Ibrahim Musaasws, he (the narrator) said, ‘It was mentioned in hisasws presence, a
people are alleging that Allahazwj Blessed and Exalted descended to the sky of the world. so,
heasws said: ‘Allahazwj neither descends nor is Heazwj needy to descend. But rather, Hisazwj
Beholding in the near and the far is the same. A near (thing) is not far from Himazwj, and a far
(thing) is not near to Himazwj, and Heazwj is not needy to anything, but it is needy to Himazwj,
and Heazwj is with Power. There is no god except Heazwj, the Mighty, the Wise.
‫ وكل متحرك حمتاج إىل من حيركه‬،‫ إنه ينزل تبارك وتعاىل عن ذلك فإمنا يقول ذلك من ينسبه إىل نقص أو زيادة‬:‫أما قول الواصفني‬
‫أو يتحرك به‬
As for the words of the describers that Heazwj descends, Heazwj is more Blessed and Exalted
from that. But rather, he would be saying that the one who links Himazwj to a deficiency or
an increase, and every mover is needy to one who moves him, or he moves with it.
‫ أو‬،‫ أو حتريك أو حترك‬،‫ فاحذروا يف صفاته من أن تقفوا له على حد من نقص أو زيادة‬،‫فمن ظن باهلل الظنون فقد هلك وأهلك‬
.‫ أو هنوض أو قعود فإن اهلل عزوجل عن صفة الواصفني و نعت الناعتني وتوهم املتومهني‬،‫زوال أو استنزال‬
So, one who thinks assumptions with Allahazwj so he is destroyed and destroys (others),
therefore be cautious regarding Hisazwj Attributes from pausing to it upon a limit from either
a deficiently or an increase, or movement, or moved, or decline, or taking off, or getting up,
or sitting down, for Allahazwj is Mighty and Majestic from the description of the describers,
and attributes of the attributers, and imaginations of the imaginers’’.235
‫ أبا إبراهيم موسى بن جعفر عليه‬- ‫ يا عبد الغفار السلمي‬:‫ يقال له‬- ‫ عن يعقوب بن جعفر اجلعفري قال سأل رجل‬:‫ ج‬- 6
،‫ أرى ههنا خروجا من حجب وتدليا إىل االرض‬:‫ " مث دنا فتدىل فكان قاب قوسني أو أدىن " فقال‬:‫السالم عن قول اهلل تعاىل‬
‫وأرى حممدا صلى اهلل عليه وآله رأى ربه بقلبه ونسب إىل بصره وكيف هذا ؟‬
234
235
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From Yaqoub Bin Ja’far Al Ja’fary who said,
‘A man called Abdul Gaffar Al-Salmy asked Abu Ibrahim Musaasws Bin Ja’farasws about the
Words of Allahazwj the Exalted: Then he approached, so he bowed [53:8] So he was (at a
distance of) two bows or nearer [53:9], he said, ‘I see over here being outside from the veils
and bowed to the earth, and I see Muhammadsaww saw hissaww Lordazwj by hissaww heart, and
it is linked to hissaww eyes, and how is this?’
‫ أصفه مبا وصف به نفسه‬:‫ فقال عبد الغفار‬.‫ ومل يتدل ببدن‬،‫ فإنه مل يدل عن موضع‬،‫ دىن فتدىل‬:‫فقال أبو إبراهيم عليه السالم‬
.‫ ولوال ذلك مل يصف بذلك نفسه‬،‫ دىن فتدىل فلم يتدل عن جملسه إال قد زال عنه‬:‫حيث قال‬
Abu Ibrahimasws said: ‘Then he approached, so he bowed [53:8], so hesaww did not bow from
a place, and did not bow by body’. Abdul Gaffar said, ‘I describe it with what He azwj
Himselfazwj Described with where Heazwj Said: ‘Then he approached, so he bowed [53:8], so
hesaww did not approach from hissaww seat except hesaww would have gone away from it, and
had it not been that, Heazwj would not Himselfazwj Describe with that’.
:‫ وإمنا التديل‬،‫ قد تدليت‬:‫ " قد مسعت " يقول‬:‫ إن هذه لغة يف قريش إذا أراد الرجل منهم أن يقول‬:‫فقال أبو إبراهي م عليه السالم‬
.‫الفهم‬
Abu Ibrahimasws said: ‘This is a language among Quraysh when the man from them intends
to be saying, ‘I have heard’, he is saying, ‘I have approached’, and rather the approach, is the
understanding’’.236
‫ قلت للرضا عليه‬:‫ عن إبراهيم بن أىب حممود قال‬،‫ عن عبد العظيم احلسين‬،‫ عن الروياين‬،‫ عن الصويف‬،‫ الدقاق‬:‫ ن‬،‫ يد‬،‫ ىل‬- 7
‫ إن اهلل تبارك وتعاىل‬:‫ يا ابن رسول اهلل ما تقول يف احلديث الذي يرويه الناس عن رسول اهلل صلى اهلل عليه وآله ؟ أنه قال‬:‫السالم‬
.‫ينزل كل ليلة إىل السماء الدنيا‬
Al Daqaq, from Al Sowfy, from Al Rowyani, from Abdul Azeem Al Hasny, from Ibrahim Bin Abu Mahmoun who
said,
‘I said to Al-Rezaasws, ‘O sonasws of Rasool-Allahsaww! What are youasws saying regarding the
Hadeeth which the people are reporting from Rasool-Allahsaww, that hesaww said that Allahazwj
Blessed and Exalted descends during every night to the sky of the world?’
‫ كذلك إمنا قال صلى اهلل عليه‬:‫ واهلل ما قال رسول اهلل صلى اهلل عليه وآله‬،‫ لعن اهلل احملرفني للكلم عن مواضعه‬:‫فقال عليه السالم‬
‫ هل‬:‫ وليلة اجلمعة يف أول الليل فيأمره فينادي‬،‫ إن اهلل تبارك وتعاىل ينزل ملكا إىل السماء الدنيا كل ليلة يف الثلث االخري‬:‫وآله‬
،‫ يا طالب الشر أقصر‬،‫من سائل فاعطيه ؟ هل من تائب فأتوب عليه ؟ هل من مستعغفر فأغفر له ؟ يا طالب اخلري أقبل‬
Heasws said: ‘May Allahazwj Curse the distorters of the speech from its place. By Allah azwj!
Rasool-Allahsaww did not say it like that. But rather, hesaww said: ‘Allahazwj Blessed and Exalted
Sends down an Angel during every night to the sky of the world, in the last third (of it), and
236
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the night of the Friday during the beginning of the night, and Commands him to call out, ‘Is
there one who would ask, so Iazwj would Give him? Is there one who would repent so Iazwj
would Turn to him? Is there one who would seek Forgiveness, so I azwj would Forgive him? O
seeker of the good! Come! O seeker of the evil! Curtail (your evil deeds)!’
‫ عن‬،‫ عن جدي‬،‫ حدثين بذلك أيب‬.‫ فإذا طلع الفجر عاد إىل حمله من ملكوت السماء‬،‫فال يزال ينادي هبذا إىل أن يطلع الفجر‬
.‫ عن رسول اهلل صلى اهلل عليه وآله‬،‫آبائه‬
He does not cease to call out with this up to the emergence of the dawn. So, when the dawn
emerges, he returns to his place from the kingdom of the skies. Myasws fatherasws narrated to
measws with that, from hisasws grandfatherasws, from hisasws forefathersasws, from Rasool-
Allahsaww’’.237
‫ سألت زين‬:‫ عن ثابت بن دينار قال‬،‫ عن أبيه‬،‫ عن علي بن سامل‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ السناين‬:‫ ىل‬- 8
‫ تعاىل اهلل عن‬:‫ بن أيب طالب عليهم السالم عن اهلل جل جالله هل يوصف مبكان ؟ فقال‬،‫العابدين علي بن احلسني بن علي‬
.‫ذلك‬
Al Sinany, from Al Asady, from Al Nakhaie, from al Nowfaly, from Ali Bin Salim, from his father, from Sabit Bin
Dinar who said,
‘I asked Zayn Al-Abideen Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws about Allahazwj
Majestic is Hisazwj Majesty, ‘Can Heazwj be described with a place?’ Heasws said: ‘Allahazwj is
Exalted from that’.
‫ لرييه ملكوت السماء وما فيها من عجائب صنعه وبدائع‬:‫ فلم أسرى نبيه حممد صلى اهلل عليه وآله إىل السماء ؟ قال‬:‫قلت‬
.‫خلقه‬
I said, ‘So, why did Heazwj Ascend Hisazwj Prophetsaww to the sky?’ Heasws said: ‘To show
himsaww the kingdoms of the sky and what is therein from the wonders of His azwj creation,
and the inventions of Hisazwj creation’.
‫ ذاك رسول اهلل صلى اهلل عليه وآله دىن من حجب‬:‫ فقول اهلل عزوجل " مث دىن فتدىل فكان قاب قوسني أو أدىن " قال‬:‫قلت‬
‫ مث تدىل صلى اهلل عليه وآله فنظر من حتته إىل ملكوت االرض حىت ظن أنه يف القرب من االرض‬،‫النور فرأى ملكوت السماوات‬
.‫كقاب قوسني أو أدىن‬
I said, ‘(What about) the Words of Allahazwj Mighty and Majestic: Then he approached, so he
bowed [53:8] So he was (at a distance of) two bows or nearer [53:9]. Heasws said: ‘That is
Rasool-Allahsaww, approaching the veils of light, so, hesaww saw the kingdoms of the skies,
then hesaww bowed, and looked beneath himsaww to the kingdoms of the earth until hesaww
thought that in the nearness from the earth, is like (a distance of) two bows or nearer’’. 238
237
238
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‫ إن الرب تبارك وتعاىل ينزل كل ليلة مجعة إىل مساء الدنيا‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن حريز‬،‫ عن محاد‬،‫ أيب‬:‫ فس‬- 9
‫ هل من تائب يتاب عليه ؟ هل من مستغفر فيغفر له ؟ هل‬:‫ وأمامه ملك ينادي‬،‫ ويف كل ليلة يف الثلث االخري‬،‫من أول الليل‬
،‫من سائل فيعطى سؤله ؟ اللهم أعط كل منفق خلفا وكل ممسك تلفا‬
My father, from Hamad, from Hareyz,
‘From Abu Abdullahasws having said: ‘The Lordazwj Blessed and Exalted Descends every night
of Friday to the sky of the world from the beginning of the night, and during every night in
the last third (of it), and in front of Himazwj is an Angel calling out: ‘Is there one who would
repent so Heazwj would Turn to him? Is there one seeking Forgiveness so He azwj would
Forgive him? Is there one who would ask, so Heazwj would Grant his request? O Allahazwj!
Give every spender, a replacement, and every withholder, its damage’.
.‫فإذا طلع الفجر عاد الرب إىل عرشه فيقسم االرزاق بني العباد‬
So, when the dawn emerges, the Lordazwj Returns to Hisazwj Throne and Distributes the
sustenances between the servants’.
‫ " أكثرهم هبم‬:‫ " وما أنفقتم من شئ فهو خيلفه " إىل قوله‬:‫ يا فضيل نصيبك من ذلك وهو قول اهلل‬:‫مث قال للفضيل بن يسار‬
." ‫مؤمنون‬
Then heasws said to Al Mufazzal Bin Yasaar: ‘O Fazeyl! Your share from that, and it is in the
Words of Allahazwj: And whatever you spend from anything, He will Replace it [34:39], up to
Hisazwj Words: Most of them were believing in them [34:41]’’.239 (P.s. – This Hadeeth has not
been reported correctly. See Hadeeth 7 (ref 235 above and 34 reference 263 below)
‫ عن يونس بن عبد‬،‫ وصاحل بن السندي‬،‫ عن حيىي بن ايب عمران‬،‫ عن أبيه‬،‫ عن علي‬،‫ املكتب والوراق واهلمداين‬:‫ ع‬- 10
‫ ومنها إىل‬،‫ الي علة عرج اهلل بنبيه صلى اهلل عليه وآله إىل السماء‬:‫ قلت اليب احلسن موسى بن جعفر عليهما السالم‬:‫الرمحن قال‬
‫ وخاطبه وناجاه هناك واهلل ال يوصف مبكان ؟‬،‫ ومنها إىل حجب النور‬،‫سدرة املنتهى‬
Al Maktab and Al Waraq and Al Hamdany, from Ali, from his father, from Yahya Bin Abu Imran, and Salih Bin Al
Sindy, from Yunus Bin Abdul Rahman who said,
‘I said to Al-Hassan Musaasws Bin Ja’farasws, ‘For which reason did Allahazwj Raise Hisazwj
Prophetsaww to the sky, and from it to Sidrat Al-Muntaha, and from it to the veils of Light,
and Addressed himsaww and Whispered to himsaww over there, and Allahazwj cannot be
described with a place?’
‫ ولكنه عزوجل أراد أن يشرف به مالئكته وسكان مساواته‬،‫ وال جيري عليه زمان‬،‫ إن اهلل ال يوصف مبكان‬:‫فقال عليه السالم‬
‫ سبحان اهلل وتعاىل‬،‫ وليس ذلك على ما يقوله املشبهون‬،‫ ويريه من عجائب عظمته ما خيرب به بعد هبوطه‬،‫ويكرمهم مبشاهدته‬
.‫عما يصفون‬
239
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Heasws said: ‘Allahazwj cannot be described with a place, nor does the time flow upon Himazwj,
but the Mighty and Majestic Wanted to Ennoble Hisazwj Angels and the dwellers of the skies
by himsaww, and Honour them by witnessing himsaww, and Show himsaww from the wonders of
Hisazwj Magnificence what hesaww informed with after hissaww descent, and that isn’t upon
what the resemblers are saying. Glorious is Allahazwj and Exalted from what they are
describing’’.240
‫ سألت أبا جعفر‬:‫ عن مالك بن عيينة عن حبيب السجستاين قال‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ ع‬- 11
‫ يا حبيب ال تقرأ‬:‫ " مث دىن فتدىل فكان قاب قوسني أو أدىن فأوحى إىل عبده ما أوحى " فقال يل‬:‫عليه السالم عن قوله عزوجل‬
،‫ فأوحى اهلل إىل عبده يعين رسول اهلل صلى اهلل عليه وآله ما أوحى‬،‫ مث دىن فتدانا فكان قاب قوسني أو أدىن‬:‫هكذا اقرأ‬
My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Ayayna, from Habib Al Sajastany who
said,
‘I asked Abu Ja’farasws about the Words of the Mighty and Majestic: Then he approached, so
he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9] And He Revealed
unto His servant what He Revealed [53:10]. Heasws said to me: ‘O Habib! Do not read it like
that. Read: Hesaww approached, and went closer, so he was (at a distance) of two bows or
nearer, and Allahazwj Revealed to Hisazwj servant, meaning Rasool-Allahsaww, what Heazwj
Revealed.
‫يا حبيب إن رسول اهلل صلى اهلل عليه وآله ملا فتح مكة أتعب نفسه يف عبادة اهلل عزوجل والشكر لنعمه يف الطواف بالبيت وكان‬
،‫علي عليه السالم معه فلما غشيهم الليل انطلقا إىل الصفا واملروة يريدان السعي‬
O Habib! Rasool-Allahsaww, when hesaww conquered Makkah, tired himselfsaww in worship of

Allahazwj Mighty and Majestic, and the thanks for Hisazwj Bounties, during the Tawaaf of the
House (Kaaba), and Aliasws used to be with himsaww. So, when the night came upon themasws,
theyasws went to Al Safa and al Marwa intending the Saee’.
،‫ فلما هبطا من الصفا إىل املروة وصارا يف الوادي دون العلم الذي رأيت غشيهما من السماء نور فأضاءت هلما جبال مكة‬:‫قال‬
،‫وخسأت أبصارمها‬
He (the narrator) said, ‘So when theyasws descended from Al-Safa to Al-Marwa and came to
be in the valley besides the flag which you see, a light from the sky overwhelmed them asws
and illuminated for themasws a mountain of Makkah, and theirasws sights were dazzled’.
‫ وتبعه علي عليه السالم فرفع‬،‫ فمضى رسول اهلل صلى اهلل عليه وآله حىت ارتفع من الوادي‬:‫ قال‬،‫ ففزعا لذلك فزعا شديدا‬:‫قال‬
،‫رسول اهلل صلى اهلل عليه وآله رأسه إىل السماء فإذا هو برمانتني على رأسه‬
He (the narrator) said, ‘Theyasws were alarmed at that with intense alarm. So, Rasool-
Allahsaww went until hesaww was higher than the valley, and Aliasws followed himsaww, and
240
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Rasool-Allahsaww raised hissaww head towards the sky, and there were two pomegranates
above hissaww head’.
‫ يا حممد إهنا من قطف اجلنة فال يأكل منها إال أنت‬:‫ فتناوهلما رسول اهلل صلى اهلل عليه وآله فأوحى اهلل عزوجل إىل حممد‬:‫قال‬
‫ وأكل علي عليه السالم االخرى‬،‫ فأكل رسول اهلل صلى اهلل عليه وآله إحديهما‬:‫ قال‬،‫ووصيك علي بن أيب طالب عليه السالم‬
.‫مث أوحى اهلل عزوجل إىل حممد صلى اهلل عليه وآله ما أوحى‬
He (the narrator) said, ‘So, Rasool-Allahsaww took these and Allahazwj Mighty and Majestic
Revealed unto Muhammadsaww: “O Muhammadsaww! These are from the fruits of the
Paradise. None should eat from these except yousaww and yoursaww successor Aliasws Bin Abu
Talibasws”. So, Rasool-Allahsaww ate one of them, and Aliasws ate the other. Then Allahazwj
Mighty and Majestic Revealed unto Muhammadsaww what Heazwj Revealed.
‫ يا حبيب " ولقد رآه نزلة اخرى عند سدرة املنتهى عندها جنة املأوى " يعين عندها وافا به جربئيل‬:‫قال أبو جعفر عليه السالم‬
،‫حني صعد إىل السماء‬
Abu Ja’farasws said: O Habib! And he had seen him in another descent [53:13] At the Lote
Tree [53:14] By the Garden of abode [53:15], it means at it, and Jibraeelas met himsaww
when hesaww ascended to the sky’.
‫ ولن أقدر على‬،‫ يا حممد إن هذا موقفي الذي وضعين اهلل عزوجل فيه‬:‫ فلما انتهى إىل حمل السدرة وقف جربئيل دوهنا وقال‬:‫قال‬
،‫ فوقف عندها‬،‫ ولكن امض أنت أمامك إىل السدرة‬،‫أن أتقدمه‬
Heasws said: ‘So, when hesaww ended up to the place of Al-Sidra, Jibraeelas stopped below it
and said: ‘O Muhammadsaww! This is myas stop which Allahazwj Mighty and Majestic Placed
meas in, and Ias will never be able upon going ahead, but yousaww go ahead in front of yousaww
up to Al Sidra, and pause at it’.
،‫ فتقدم رسول اهلل صلى اهلل عليه وآله إىل السدرة وختلف جربئيل عليه السالم‬:‫قال‬
Heasws said: ‘So, Rasool-Allahsaww went to Al Sidra and Jibraeelas stayed behind.
‫ و‬،‫ إمنا مسيت سدرة املنتهى الن أعمال أهل االرض تصعد هبا املالئكة احلفظة إىل حمل السدرة‬:‫قال أبو جعفر عليه السالم‬
،‫ فينتهون هبا إىل حمل السدرة‬:‫ قال‬،‫احلفظة الكرام الربرة دون السدرة يكتبون ما ترفع إليهم املالئكة من أعمال العباد يف االرض‬
Abu Ja’farasws said: ‘But rather it is named as Sidrat Al-Muntaha because the deeds of the
people of the earth, the preserving Angels ascend with these to a place of Al Sidra, and the
honourable righteous preservers below Al-Sidra are writing whatever the Angels raise to
them, from the deeds of the servants in the earth. So, they are ending with these to a place
of Al-Sidra’.
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‫ فتجلى حملمد صلى اهلل عليه وآله نور اجلبار‬:‫ قال‬،‫ فنظر رسول اهلل صلى اهلل عليه وآله فرأى أغصاهنا حتت العرش وحوله‬:‫قال‬
‫ فشد اهلل عزوجل حملمد قلبه و قوى له‬:‫ قال‬،‫ وارتعدت فرائصه‬،‫ فلما غشي حممدا صلى اهلل عليه وآله النور شخص ببصره‬،‫عزوجل‬
،‫بصره حىت رأى من آيات ربه ما رأى‬
Heasws said: ‘So, Rasool-Allahsaww looked and saw its branches beneath the Throne and
around it. There was for Muhammadsaww, a manifestation of the Light of the Compeller
Mighty and Majestic. When the Light overwhelmed Muhammad saww, hissaww sight was
dazzled, and hissaww limbs trembled. So, Allahazwj Mighty and Majestic Strengthened for
Muhammadsaww, hissaww heart, and Strengthened hissaww sight for himsaww until hesaww saw
from the Signs of Hisazwj Lordazwj what hesaww saw.
‫ فرأي حممد صلى‬:‫ قال‬،‫ " ولقد رآه نزلة اخرى عند سدرة املنتهى عندها جنة املأوى " قال يعين املوافاة‬:‫وذلك قول اهلل عزوجل‬
.‫ يعين أكرب اآليات‬،‫اهلل عليه وآله ما رأى ببصره من آيات ربه الكربى‬
And these are the Words of Allahazwj Mighty and Majestic: And he had seen him in another
descent [53:13] At the Lote Tree [53:14] By the Garden of abode [53:15], meaning the
arrival. So, Muhammadsaww saw what hesaww saw, from the great Signs of hissaww Lordazwj,
meaning the greatest of the Signs’.
‫ وإن هلل عزوجل‬،‫ وإن الورقة منها تغطي أهل الدنيا‬،‫ وإن غلظ السدرة مبسرية مائة عام من أيام الدنيا‬:‫قال أبو جعفر عليه السالم‬
‫مالئكة وكلهم بنبات االرض من الشجر والنخل فليس من شجرة وال خنلة إال ومعها من اهلل عزوجل ملك حيفظها وما كان فيها‬
،‫ولوال أن معها من مينعها الكلها السباع وهوام االرض إذا كان فيها مثرها‬
Abu Ja’farasws said: ‘And that the denseness of Al-Sidra is of a travel distance of a hundred
years from the days of the world, and that the leaf from it would cover the people of the
world, and that for Allahazwj Mighty and Majestic are Angels and Heazwj Allocated them with
the vegetation of the earth, from the tree, and the palm trees. There isn’t from a tree nor a
palm tree except and with it is an Angel from Allah azwj mighty and Majestic protecting it and
whatever was in it; and had it not been with these one defending it, it would have been
eaten up by the predators, and insects of the earth, where there were fruits in these’.
‫ و إمنا هنى رسول اهلل صلى اهلل عليه وآله أن يضرب أحد من املسلمني خاله حتت شجرة أو خنلة قد أمثرت ملكان املالئكة‬:‫قال‬
.‫ الن املالئكة حتضره‬،‫ ولذلك يكون الشجر والنخل إنسا إذا كان فيه محله‬:‫ قال‬،‫املوكلني هبا‬
Heasws said: ‘And rather, Rasool-Allahsaww forbade anyone from the Muslims to defecate
beneath a tree or a palm tree which had fruits due to place of the Angels Allocated with it;
and due to that the tree and the palm tree is lovely when there was its burden (fruit) in it,
because the Angels display it’’.241
‫ مث دين يعين رسول اهلل صلى اهلل عليه وآله من ربه‬،‫ وهو باالفق االعلى يعين رسول اهلل صلى اهلل عليه وآله‬:‫ قوله‬:‫ فس‬- 12
،‫عزوجل فتدىل‬
241
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Hisazwj Words: And he was in the highest horizon [53:7], meaning Rasool-Allahsaww. Then he
approached [53:8], meaning Rasool-Allahsaww his Lordazwj Mighty and Majestic, so he bowed
[53:8].
‫ بل‬:‫ قال‬،‫ كان من اهلل كما بني مقبض القوس إىل رأس السية أو أدىن‬:‫ إمنا انزلت " مث دىن فتدانا فكان قاب قوسني " قال‬:‫قال‬
.‫ وحي املشافهة‬:‫ قال‬،‫ فأوحى إىل عبده ما أوحى‬،‫أدىن من ذلك‬
Heasws said: ‘But rather it was Revealed as: Then he approached, so he went closer [53:8] So
he was (at a distance of) two bows or nearer [53:9]. Hesaww was from Allahazwj just as
between the grip of the bow to the head of its tip, or closer. But, closer than that. And He
Revealed unto His servant what He Revealed [53:10] – the oral Revelation’’.242
‫ إن ريب عزوجل حيمل كل‬:‫ فربك حيمل أو حيمل ؟ قال‬:‫ يف مسائل اليهودي عن أمري املؤمنني عليه السالم قال له‬:‫ ل‬- 13
‫ " وحيمل عرش ربك فوقهم يومئذ مثانية " ؟‬:‫ فكيف قوله عزوجل‬:‫ قال‬.‫ وال حيمله شئ‬،‫شئ بقدرته‬
Among the question of the Jew questioning Amir Al-Momineenasws, said to himasws, ‘So, is
yourasws Lordazwj carried, or carries?’ Heasws said: ‘Myasws Lordazwj Mighty and Majestic Carries
all things by Hisazwj Power, and nothing carries Himazwj’. He said, ‘Then, how are Hisazwj
Words: ‘And the Angels would be on its edges, and eight shall hold above them the Throne
of your Lord on that Day [69:17]?’
‫ والثرى على‬،‫ فكل شئ على الثرى‬،‫ يا يهودي أمل تعلم أن هلل ما يف السماوات وما يف االرض وما بينهما وما حتت الثرى‬:‫قال‬
.‫ اخلرب‬.‫ والقدرة حتمل كل شئ‬،‫القدرة‬
Heasws said: ‘O Jew! Do you not know that for Allahazwj is whatever is in the skies and
whatever it in the earth and what is between the two, and what is beneath the soil? All
things are upon the soil and the soil is upon the Power, and the Power carries all things’’. 243
‫ سأل املأمون أبا احلسن علي بن موسى‬:‫ عن اهلروي قال‬،‫ عن أمحد بن علي االنصاري‬،‫ عن أبيه‬،‫ متيم ال قرشي‬:‫ ن‬،‫ يد‬- 14
‫ " وهو الذي خلق السموات واالرض يف ستة أيام وكان عرشه على املاء ليبلوكم أيكم‬:‫الرضا عليه السالم عن قول اهلل عزوجل‬
"‫أحسن عمال‬
Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,
‘Al-Mamoun asked Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws about the Words of Allahazwj
Mighty and Majestic: And He is the One Who Created the skies and the earth in six days
and His Throne was upon the water, in order to Try you, which one of you is better in
deeds. [11:7].
242
243
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‫ وكانت املالئكة تستدل بأنفسها وبالعرش‬،‫ إن اهلل تبارك وتعاىل خلق العرش واملاء واملالئكة قبل اخللق السماوات واالرض‬:‫قال‬
‫ مث رفع العرش بقدرته‬،‫ مث جعل عرشه على املاء ليظهر بذلك قدرته للمالئكة فتعلم أنه على كل شئ قدير‬،‫واملاء على اهلل عزوجل‬
،‫ وجعله فوق السماوات السبع‬،‫ونقله‬
So, heasws said: ‘Allahazwj Blessed and Exalted Created the Throne, and the water, and the
Angels before Heazwj Created the skies, and the earth; and the Angels used to evidence
(point) with themselves and with the Throne and the water, upon Allah azwj Mighty and
Majestic. Then Heazwj Made Hisazwj Throne to be upon the water in order to Manifest His azwj
Power with that to the Angels, to know that Heazwj is Able upon all things. Then Heazwj Raised
the Throne by Hisazwj Power and its transition, and Made it to be above the seven skies.
‫ ولكنه عزوجل خلقها‬،‫ وكان قادرا على أن خيلقها يف طرفة عني‬،‫مث خلق السماوات واالرض يف ستة أيام وهو مستول على عرشه‬
‫يف ستة أيام ليظهر للمالئكة ما خيلقه منها شيئا بعد شئ‬
Then Heazwj Created the skies and the earth in six days, and it is stretched upon His azwj
Throne, and Heazwj was Able upon Creating these in the blink of an eye, but He azwj, Mighty
and Majestic Created these in six days in order to Manifest to the Angels what He azwj
Created from these, a thing after a thing.
‫ ومل خيلق اهلل العرش حلاجة به إليه النه عين عن العرش وعن مجيع ما‬،‫فيستدل حبدوث ما حيدث على اهلل تعاىل ذكره مرة بعد مرة‬
.‫ تعاىل عن صفة خلقه علوا كبريا‬،‫ ال يوصف بالكون على العرش النه ليس جبسم‬،‫خلق‬
Thus, it was evidenced by the occurrences of what occurred, upon Allah azwj, Exalted is Hisazwj
Mention, time after time, and Allahazwj did not Create the Throne for a need with Himazwj to
it, because it signifies about the Throne and about the entirety of what Heazwj Created, Heazwj
cannot be described with the existing upon the Throne because He azwj is not with a body.
Exalted is Heazwj from the attributes of Hisazwj creatures, Lofty, Great’’.244
‫ سألت الرضا عليه السالم عن قول اهلل‬:‫ عن أبيه قال‬،‫ عن علي بن فضال‬،‫ عن أمحد اهلمداين‬،‫ املعاذي‬:‫ ن‬،‫ مع‬،‫ يد‬- 15
،‫ إن اهلل تبارك وتعاىل ال يوصف مبكان حيل فيه فيحجب عنه فيه عباده‬:‫ " كال إهنم عن رهبم يومئذ حملجوبون " فقال‬:‫عزوجل‬
.‫ولكنه يعين أهنم عن ثواب رهبم حمجوبون‬
Al Ma’azy, from Ahmad Al Hamdany, from Ali Bin Fazal, from his father who said,
‘I asked Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: Never! On that Day
they would be Veiled from their Lord [83:15]. Heasws said: ‘Allahazwj Blessed and Exalted
cannot be described with a place being in it, so Heazwj would Veil Himselfazwj from Hisazwj
servants, but it means, they would be veiled from the Rewards of their Lord azwj’.
‫ تعاىل عن‬،‫ إن اهلل عزوجل ال يوصف باجمليئ والذهاب‬:‫ وسألته عن قوله اهلل عزوجل " وجاء ربك وامللك صفا صفا " فقال‬:‫قال‬
.‫ إمنا يعين بذلك وجاء أمر ربك وامللك صفا صفا‬،‫االنتقال‬
244
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He (the narrator) said, ‘And I asked himasws about the Words of Allahazwj Mighty and
Majestic: And your Lord would come, and the Angel(s) would be (in) rows (and) rows
[89:22]. Heasws said: ‘Allahazwj Mighty and Majestic cannot be described by the coming and
the going. Exalted is Heazwj from the transition. But rather, it means by that, and there would
come a Command of your Lordazwj, and the Angels would be in rows and rows’.
‫ هل ينظرون إال أن‬:‫ يقول‬:‫ " هل ينظرون إال أن يأتيهم اهلل يف ظلل من الغمام واملالئكة " قال‬:‫ وسألته عن قول اهلل عزوجل‬:‫قال‬
.‫ وهكذا نزلت‬،‫يأتيهم اهلل باملالئكة يف ظلل من الغمام‬
Majestic: Are they waiting, except that Allah would come to them in the shadows of the
clouds and (so would) the Angels [2:210]. Heasws said: ‘Heazwj is Saying: “Are they waiting
only that Allahazwj would come to them with the Angels in a shade from the clouds?’ This is
how it was Revealed.
" ‫ " ومكروا ومكر اهلل‬:‫ " يستهزئ هبم " وعن قوله تعاىل‬:‫ " سخر اهلل منهم " وعن قول اهلل‬:‫ وسألته عن قول اهلل عزوجل‬:‫قال‬
." ‫ " خيادعون اهلل وهو خادعهم‬:‫وعن قول اهلل عزوجل‬
Majestic: Allah will Ridicule them [9:79]; and about the Words of Allahazwj: Allah will be
Mocking with them [2:15]; and about the Words of the Exalted: And they planned and
Allah (also) Planned [3:54]; and about the Words of Allahazwj Mighty and Majestic: seeking
to deceive Allah and He is Deceiving them [4:142].
‫ ولكنه عز وجل جيازيهم جزاء السخرية وجزاء االستهزاء وجزاء‬،‫ إن اهلل عزوجل ال يسخر وال يستهزئ وال ميكر وال خيادع‬:‫فقال‬
.‫املكر واخلديعة تعاىل اهلل عما يقول الظاملون علوا كبريا‬
So, heasws said: ‘Allahazwj neither ridicules, nor mocks, nor plots, nor deceives, but He azwj
Mighty and Majestic would Recompense them a recompense of the ridicule, and a
recompense of the mocking, and a recompense of the plotting and the deceiving. Allah azwj is
Exalted from what the unjust ones are saying, Lofty, Great’’.245
‫ عن آبائه عليهم السالم أن أمري املؤمنني عليه السالم قال يف جواب اليهودي الذي سأل عن‬،‫ عن موسى بن جعفر‬:‫ ج‬- 16
‫ وعرج به يف ملكوت‬،‫ إنه اسري به من املسجد احلرام إىل املسجد االقصى مسرية شهر‬:‫معجزات الرسول صلى اهلل عليه وآله‬
‫ حىت انتهى إىل ساق العرش‬،‫السماوات مسرية مخسني ألف عام يف أقل من ثلث ليلة‬
Musaasws Bin Ja’farasws, from hisasws forefathersasws that Amir Al-Momineenasws said in an
answer to the Jew who asked about the miracles of the Rasool saww: ‘Hesaww was ascended
with from the Sacred Masjid to Masjid Al-Aqsa, a travel distance of a month, and was
ascended with in the kingdoms of the skies a travel distance of fifty thousand years in less
than a third of the night, until hesaww ended up to the base of the Throne.
245
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‫ فدىل له من اجلنة رفرف أخضر وغشى النور بصره فرأى عظمة ربه بفؤاده ومل يرها بعينه فكان كقاب قوسني‬،‫فدنا بالعلم فتدىل‬
.‫ اخلرب‬.‫بينها وبينه أو أدىن‬
So, hesaww approached with the knowledge, and hesaww bowed, and there lowered down to
himasws from the Paradise a green rug and the Light engulfed hissaww sight, and hesaww saw
the Magnificence of hissaww Lordazwj by hissaww heart, and did not see Himazwj by hissaww eyes,
and it was like a (distance of) two bows between himsaww and Himazwj, or less’’.246
،‫ عن جعفر بن حممد التميمي‬،‫ عن إمساعيل ابن إبراهيم‬،‫ عن علي بن حممد بن سليمان‬،‫ عن الكليين‬،‫ ابن عصام‬:‫ ع‬،‫ يد‬- 17
‫ يا أبة أخربين‬:‫ سألت أيب سيد العابدين عليه السالم فقلت له‬:‫ عن زيد بن علي قال‬،‫ عن عمرو بن خالد‬،‫عن احلسني بن علوان‬
‫عن جدنا رسول اهلل صلى اهلل عليه وآله ملا عرج به إىل السماء وأمره ربه عزوجل خبمسني صالة كيف مل يسأله التخفيف عن امته‬
‫ فإن امتك ال تطيق ذلك ؟‬،‫ ارجع إىل ربك فاسأل التخفيف‬:‫حىت قال له موسى بن عمران عليه السالم‬
Ibn Asaam, from Al Kulayni, from Ali Bin Muhammad Bin Suleyman, from Ismail Ibn Ibrahim, from Ja’far Bin
Muhammad Al Taymi, from Al Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Aliasws who said, ‘I asked my fatherasws, Syed Al-Abideenasws, saying to
himasws, ‘‘O fatherasws! Inform me about ourasws grandfathersaww Rasool-Allahsaww when
hesaww was ascended with to the sky, and hissaww Lordazwj Mighty and Majestic Commanded
himsaww with fifty (daily) Salats. How come hesaww did not ask Himazwj to Lighten these from
hissaww community until Musaas Bin Imranas said to him: ‘Return to yoursaww Lordazwj, and ask
Himazwj for the Lightening, for yoursaww community would not be able to tolerate that?’
‫ فلما سأله موسى عليه‬،‫ إن رسول اهلل صلى اهلل عليه وآله كان ال يقرتح على ربه عزوجل وال يراجعه يف شئ يأمره به‬:‫فقال يا بين‬
‫السالم ذلك فكان شفيعا المته إليه مل جيز له رد شفاعة أخيه موسى فرجع إىل ربه فسأله التخفيف إىل أن ردها إىل مخس‬
.‫صلوات‬
So heasws said: ‘O myasws son! Rasool-Allahsaww did not suggest (anything) to hissaww Lordazwj
nor did hesaww return (disagree to) anything with what Heazwj Commanded himsaww with. So
when Musaas asked himsaww to do that, it became an intercession for hissaww community, and
it was not proper for himsaww that hesaww should reject the intercession of hissaww brother
Musaas Bin Imranas. Thus, hesaww returned to hissaww Lordazwj Mighty and Majestic, asked
Himazwj for the Lightening, to it being five Salats (daily)’.
‫ ي ا أبة فلم ال يرجع إىل ربه عزوجل ويسأله التخفيف عن مخس صلوات وقد سأله موسى عليه السالم أن يرجع إىل‬:‫ قلت له‬:‫قال‬
‫ربه ويسأله التخفيف ؟‬
He (the narrator) said, ‘I said to himasws, ‘O fatherasws! Why did hesaww not return to hissaww
Lordazwj Mighty and Majestic and ask Himazwj for the lightening from the five Salads and
Musaas had asked himsaww that hesaww returns to hissaww Lordazwj and ask Himazwj for the
lightening?’
246
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‫ " من جاء باحلسنة فله‬:‫فقال يا بين أراد صلى اهلل عليه وآله أن حيصل المته التخفيف مع أجر مخسني صالة يقول اهلل عزوجل‬
‫ يا حممد إن ربك يقرؤك‬:‫عشرا أمثاهلا " أال ترى أنه صلى اهلل عليه وآله ملا هبط إىل االرض نزل عليه جربئيل عليه السالم فقال‬
.‫ ما يبدل القول لدي وما أنا بظالم للعبيد‬،‫ إهنا مخسة خبمسني‬:‫السالم ويقول‬
Heasws said: ‘O myasws son! Hesaww wanted to achieve the lightening for hissaww community
along with the Recompense of fifty Salats. Allah azwj Mighty and Majestic is Saying: One who
comes with the good deed, then for him would be ten the likes of it [6:160]. Do you not see
the when hesaww descended to the earth, Jibraeelas descended unto himsaww and said: ‘O
Muhammadsaww! Yoursaww Lordazwj Conveys the Greetings and is Saying: “These are five with
fifty, My Word will not change in My Presence, and I am not the least unjust to the
servants!” [50:29].
.‫ تعاىل اهلل عن ذلك علوا كبريا‬:‫ يا أبة أليس اهلل تعاىل ذكره ال يوصف مبكان ؟ قال‬:‫ فقلت له‬:‫قال‬
He (the narrator) said, ‘I said to himasws, ‘O fatherasws! Isn’t it so that Allahazwj, Exalted is
Hisazwj Mention, cannot be described with a place?’ Heasws said: ‘Allahazwj is Exalted from
that, Lofty, Great’.
‫ معناه معىن قول إبراهيم عليه‬:‫ ارجع إىل ربك ؟ فقال‬:‫ فما معىن قول موسى عليه السالم لرسول اهلل صلى اهلل عليه وآله‬:‫قلت‬
‫ " ففروا‬،‫ ومعىن قوله عزوجل‬،‫ و عجلت إليك رب لرتضى‬:‫ ومعىن قول موسى عليه السالم‬،‫ إين ذاهب إىل ريب سيهدين‬:‫السالم‬
،‫إىل اهلل " يعين حجوا إىل بيت اهلل‬
I said, ‘So, what is the meaning of the words of Musa as to Rasool-Allahsaww: ‘Return to
yoursaww Lordazwj?’ Heasws said: ‘Its meaning is the meaning of the words of Ibrahim as: ‘I am
going to my Lord. He would be Guiding me’ [37:99], and the meaning of the words of
Musaas: and I hastened on to You, Lord, for You to be Pleased’ [20:84], and the meaning of
the Words of the Mighty and Majestic: Therefore flee to Allah [51:50], meaning perform
Hajj of the House of Allahazwj.
‫ واملساجد بيوت اهلل فمن سعى إليها فقد سعى إىل اهلل‬،‫ فمن حج بيت اهلل فقد قصد إىل اهلل‬،‫يا بين إن الكعبة بيت اهلل تعاىل‬
،‫ وأهل موقف عرفات هم وقوف بني يدي اهلل عزوجل‬،‫ واملصلي مادام يف صالته فهو واقف بني يدي اهلل جل جالله‬،‫وقصد إليه‬
O myasws son! The Kabah is a House of Allahazwj the Exalted, so one who performs Hajj of the
House of Allahazwj, he has aimed to Allahazwj; and the Masjids are houses of Allahazwj, so one
who strives to these, so he has strived to Allah azwj and aimed to Himazwj; and the prayer mat,
so long as he is in his Salat, then he is pausing in front of Allah azwj, Majestic is Hisazwj Majesty;
and the people of the pausing stop at Arafaat, they are pausing in front of Allah azwj Mighty
and Majestic.
‫ " تعرج املالئكة‬:‫ أال تسمع اهلل عز وجل يقول‬،‫وإن هلل تبارك و تعاىل بقاعا يف مساواته فمن عرج به إىل بقعة منها فقد عرج به إليه‬
‫ " إليه يصعد الكلم الطيب والعمل الصاحل‬:‫ " بل رفعه اهلل إليه " ويقول عزوجل‬:‫والروح إليه " وبقول يف قصة عيسى عليه السالم‬
." ‫يرفعه‬
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And, for Allahazwj Blessed and Exalted, there are spots in the skies, so one who He azwj
Ascends with to a spot from these, so he has ascended to Him azwj. Do you not hear Allahazwj
Mighty and Majestic Saying: The Angels and the Spirit ascend to Him [70:4], and by the
Words in the story of Isaas: ‘But! Allah Raised him to Him [4:158], and by the Words of the
Mighty and Majestic: To Him ascend the good words, and the righteous deeds raise it.
[35:10]’’.247
‫ عن أيب جعفر عليه السالم‬،‫ عن أيب املغرا رفعه‬،‫ عن يونس‬،‫ عن حممد بن عيسى‬،‫ عن علي بن إبراهيم‬،‫ ماجيلويه‬:‫ يد‬- 18
.‫ و كل ما وقع عليه اسم شئ فهو خملوق ما خال اهلل عزوجل‬،‫ وخلقه خلو منه‬،‫ إن اهلل تعاىل خلو من خلقه‬:‫قال‬
Majaylawiya, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra, raising it,
‘From Abu Ja’farasws having said: ‘Allahazwj the Exalted is vacant from Hisazwj creatures and
Hisazwj creatures are vacant from Himazwj, and all upon what a name of a thing occurs, it is a
creation, apart from Allahazwj Mighty and Majestic’’.248
" :‫ عن أيب عبد اهلل عليه السالم يف قوله عزوجل‬،‫ عن ابن اذينة‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن علي‬،‫ محزة العلوي‬:‫ يد‬- 19
:‫ما يكون من جنوى ثالثة إال هو رابعم وال مخسة إال هو سادسهم وال أدىن من ذلك وال أكثر إال هو معهم أينما كانوا " فقال‬
،‫ وهو بكل شئ حميط باالشراف واالحاطة والقدرة‬،‫ وبذاك وصف نفسه‬،‫ بائن من خلقه‬،‫هو واحد أحدي الذات‬
Hamza Al Alawy, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina,
‘From Abu Abdullahasws regarding the Words of the Mighty and Majestic: There does not
happen to be a secret counsel of three, except He is their fourth one, nor of five except He
is their sixth one, nor less than that nor more except He is with them, wherever they may
happen to be. [58:7], heasws said: ‘Heazwj is One, One Self, Manifester of the ones Heazwj
Created. Heazwj Described Himselfazwj with that, and Heazwj is encompassing with all things
with the Supervision, and the Awareness and the Power.
‫ال يعزب عنه مثقال ذرة يف السماوات وال يف االرض وال أصغر من ذلك وال أكرب باالحاطة والعلم ال بالذات الن االماكن‬
.‫حمدودة حتويها حدود أربعة فإذا كان بالذات لزمه احلواية‬
Nothing escapes from Himazwj, (even) the weight of a particle in the skies, nor in the earth,
nor smaller than that, nor larger, by the Supervision, and the Knowledge, not by the Self,
because the places are limited, containing four limits. So, when it was with the Self, it would
necessitate it the containment’’.249
‫ أظنه حممد بن‬- ‫ عن أيب جعفر‬،‫ عن مثىن احلناط‬،‫ عن احلسن بن علي اخلزاز‬،‫ عن ابن يزيد‬،‫ عن سعد‬،‫ العطار‬:‫ يد‬- 20
‫ كذلك هو يف‬:‫ " وهو اهلل يف السماوات ويف االرض " قال‬:‫ سألت أبا عبد اهلل عليه السالم عن قول اهلل عزوجل‬:‫ قال‬- ‫النعمان‬
.‫كل مكان‬
247
248
249
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Al Attar, from Sa’ad, from Ibn Yazeed, from Al Hassan Bin Ali Al Khazaz, from Masny Al Hanat, from Abu Ja’far –
I think Muhammad Bin Al Numan who said,
‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: And He is Allah
in the skies and in the earth [6:3].
،‫ يف مكان بذاته لزمك أن تقول يف أقدار وغري ذلك‬:‫ فإذا قلت‬،‫ وحيك إن االماكن أقدار‬:‫ بذاته ؟ قال‬:‫قلت‬
I said, ‘By Hisazwj Self?’ Heasws said: ‘Woe be unto you! If Heazwj Occupied a place, Heazwj would
have been measured. So, if you were to say that Heazwj is in a particular place by Hisazwj Self,
it would necessitate that you should be saying, ‘In a measured (place), and other things like
that.
‫ ال يبعد‬،‫ وليس علمه مبا يف االرض باقل مما يف السماء‬،‫ حميط مبا خلق علما وقدرة وإحاطة وسلطانا‬،‫ولكن هو بائن من خلقه‬
.‫ واالشياء له سواء علما وقدرة وسلطانا وملكا وإحاطة‬،‫منه شئ‬
But, Heazwj is Separate from Hisazwj creation, Encompassing what Heazwj Created by
Knowledge, and Power, and Supervision, and Authority, and Kingship. And it is not the case
that Hisazwj Knowledge of what is in the earth is less than what is in the sky, nor is anything
distant from Himazwj. And the things are equal to Himazwj, in Knowledge, and Power, and
Authority, and Kingship, and Supervision’’.250
‫ إن يف القرآن آية‬،‫ قال أبو شاكر الديصاين‬:‫ عن هشام بن احلكم قال‬،‫ عن ابن أيب عمري‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ يد‬- 21
‫ فحججت فخربت أبا عبد‬،‫ " وهو الذي يف السماء إله ويف االرض إله " فلم أدر مبا اجيبه‬:‫ وما هي ؟ فقال‬:‫ قلت‬.‫هي قوة لنا‬
‫ ما امسك‬:‫ فقل‬،‫ فالن‬:‫ ما امسك بالكوفة ؟ فإنه يقول‬:‫ إذا رجعت إليه فقل له‬،‫ هذا كالم زنديق خبيث‬:‫اهلل عليه السالم فقال‬
.‫ ويف كل مكان إله‬،‫ ويف البحار إله‬،‫ فقل كذلك اهلل ربنا يف السماء إله ويف االرض إله‬،‫ فالن‬:‫بالبصرة ؟ فانه يقول‬
My father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
Abu Shakir Al-Daysani (atheist) said, ‘In the Quran there is a Verse which is a strong-point for
us’. I said, ‘And what is it?’ He said, ‘And He is the One Who is God in the sky and God in the
earth [43:84]’. I did not know what to answer him, so I performed Hajj and I informed Abu
Abdullahasws. Heasws said: ‘This is a speech of a wicked atheist. When you return to him,
‘What is your name in Al-Kufa?’ If he says, ‘So and so’, then say, ‘What is your name in Al-
Basra?’ If he says, ‘So and so’, then say, ‘Similar to that is Allah azwj, our Lordazwj, a God in the
sky and a God in the earth, and a God in the oceans, and a God in every place’.
.‫ هذه نقلت من احلجاز‬:‫ فقدمت فأتيت أبا شاكر فأخربته فقال‬:‫قال‬
He (the narrator) said, ‘I proceeded and went to Abu Shakir, and informed him’. He said,
‘This is transmitted from Al-Hijaz’’.251
250
251
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‫ عن عبد‬،‫ عن علي بن احلكم‬،‫ عن حممد بن عبيد اهلل‬،‫ عن ابن حبيب‬،‫ عن ابن زكريا القطان‬،‫ القطان والدقاق معا‬:‫ يد‬- 22
‫ كان لرسول اهلل صلى اهلل عليه وآله صديقان يهوديان قد آمنا‬:‫ عن أبيه عليهما السالم قال‬،‫ عن جعفر بن حممد‬،‫الرمحن بن أسود‬
‫ وعلما علم‬،‫ وقد كانا قرءا التورية وصحف إبراهيم عليه السالم‬،‫مبوسى رسول اهلل وأتيا حممدا صلى اهلل عليه وآله ومسعا منه‬
‫الكتب االوىل‬
Al Qatan, and Al Daqaq both together, from Ibn Zakariya Al Qatan, fom Ibn Habib, from Muhammad Bin
Ubeydullah, from Ali Bin Al Hakam, from Abdul Rahman Bin Aswad,
‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘There were two Jews
friendly with Rasool-Allahsaww who had believed in Musaas as being a Rasoolas of Allahazwj,
and they came to Muhammadsaww and heard from himsaww, and they had read the Torah,
and Parchments of Ibrahimas, and knew the Knowledge of the former Books.
‫ إنه مل ميت نيب قط إال وله‬:‫فلما قبض اهلل تبارك وتعاىل رسوله صلى اهلل عليه وآله أقبال يسأالن عن صاحب االمر بعده وقاال‬
.‫ جليل الشأن‬،‫ عظيم القدر‬،‫ قريب القرابة إليه من أهل بيته‬،‫خليفة يقوم باالمر يف امته من بعده‬
When Allahazwj Blessed and Exalted Caused Hisazwj Rasoolsaww to pass away, they came asking
about the master of the command after himsaww and they said, ‘A Prophetas does not die at
all except and there is a Caliph for himas standing with the command among hisas community
from after himas, and near one of the relatives from the people of his as household, of great
ability, and majestic glory’.
‫ ال أعلمه إال بالصفة اليت أجدها يف التورية هو‬:‫ هل تعرف صاحب االمر من بعد هذا النيب ؟ قال اآلخر‬:‫فقال أحدمها لصاحبه‬
،‫االصلع املصفر فإنه كان أقرب القوم من رسول اهلل صلى اهلل عليه وآله‬
One of them said to his companion, ‘Do you know the master of the command from after
this Prophetsaww?’ The other said, ‘I do not know him except by the description which I
found in the Torah – he would be of short front hair, yellowish, and he would be the closest
of the people from Rasool-Allahsaww’.
‫ ما قرابتك من رسول‬:‫ مث قاال له‬،‫ ليس هذا صاحبنا‬:‫ فلما نظرا إليه قاال‬،‫فلما دخال املدينة وسأال عن اخلليفة ارشد إىل أيب بكر‬
‫ ليست هذه بقرابة‬:‫ قاال‬،‫ ال‬:‫ هل غري هذا ؟ قال‬:‫ وهو زوج ابنيت عائشة قاال‬،‫ إين رجل من عشريته‬:‫اهلل صلى اهلل عليه وآله ؟ قال‬
‫فأخربنا أين ربك ؟‬
When they entered Al-Medina and they asked about the Caliph, they were guided to Abu
Bakr. But, when they looked at him, they said, ‘This one isn’t our master’. Then, they said to
him, ‘What is your relationship from Rasool-Allahsaww?’ He said, ‘I am a man from hissaww
relatives, and hesaww married my daughter Ayesha’. They said, ‘Is there other than this?’ He
said, ‘No’. They said, ‘This isn’t with closeness. Tell us, where is your Lordazwj?’
‫ فإنك أنت لست بالرجل الذي جند‬،‫ دلنا على من هو أعلم منك‬:‫ قاال‬.‫ ال‬:‫ هل غري هذا ؟ قاال‬:‫ فوق سبع مساوات ! قاال‬:‫قال‬
.‫يف التورية أنه وصي هذا النيب وخليفته‬
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He said, ‘Above the seven skies!’ They said, ‘Is it other than this?’ He said, ‘No’. They said,
‘Point us to one who is more knowledgeable than you, for you aren’t the man whom we find
to be in the Torah that he would be the successor of this Prophet as and hissaww Caliph’.
‫ فلما أتياه‬،‫ وذلك أنه عرف من عمر أهنما إن استقباله بشئ بطش هبما‬،‫ مث أرشدمها إىل عمر‬،‫ وهم هبما‬،‫ فتغيظ من قوهلما‬:‫قال‬
‫ ليست هذه‬:‫ قاال‬.‫ ال‬:‫ هل غري هذا ؟ قال‬:‫ قاال‬.‫ وهو زوج ابنيت حفصة‬،‫ أنا من عشريته‬:‫ قال‬،‫ ما قرابتك من هذا النيب‬:‫قاال‬
،‫بقرابة وليست هذه الصفة اليت جندها يف التورية‬
He (the narrator) said, ‘He got angered from their words and thought of killing them, then
guided them to Umar, and that is because he knew from Umar, it these two were to face
him with anything, he would assault them both. When they came to him, they said, ‘What is
your relationship from this Prophetsaww?’ He said, ‘I am from hissaww relatives, and hesaww
married my daughter Hafsa’. They said, ‘Is there other than this?’ He said, ‘No’. They said,
‘This isn’t with relationship, and isn’t the description we find to be in the Torah’.
‫ دلنا على من هو أعلم منك فأرشدمها إىل‬:‫ قاال‬.‫ ال‬:‫ هل غري هذا ؟ قال‬:‫ فوق سبع مساوات ! قاال‬:‫ فأين ربك ؟ قال‬:‫مث قاال له‬
‫علي عليه السالم‬
Then they said to him, ‘So, where is your Lord azwj?’ He said, ‘Above the seven skies!’ They
said, ‘Is there other than this?’ He said, ‘No’. They said, ‘Point us to one who is more
knowledgeable than you’. So, he guided them to Aliasws’.
‫ وأبو‬،‫ وخليفته وزوج ابنته‬،‫ إنه وصي هذا النيب‬،‫ إنه الرجل الذي صفته يف التورية‬:‫فلما جاءاه فنظرا إليه قال أحدمها لصاحبه‬
.‫السبطني والقائم باحلق من بعده‬
So, when they came to himasws, and looked at himasws, one of them said to his companion,
‘Heasws is the man who is described in the Torah, that would be the successor asws of this
Prophetsaww, and hissaww Caliph, and husband of hissaww daughter, and fatherasws of the two
grandchildrenasws, and the oneasws standing by the Truth from after himsaww’.
‫ وأول من‬،‫ هو أخي وأنا وارثه ووصيه‬:‫ أيها الرجل ما قرابتك من رسول اهلل صلى اهلل عليه وآله ؟ قال‬:‫مث قاال لعلي عليه السالم‬
.‫ وأنا زوج ابنته‬،‫آمن به‬
Then they said to Aliasws, ‘O youasws man! What is yourasws relationship from Rasool-
Allahsaww?’ Heasws said: ‘Hesaww is myasws brother and Iasws am hissaww inheritor and hissaww
successor, and the first one to have believed in himsaww, and Iasws am married to hissaww
daughterasws’.
‫ إن‬:‫ قال هلما علي عليه السالم‬.‫ وهذه الصفة اليت جندها يف التورية فأين ربك عزوجل ؟‬،‫ هذه القرابة الفاخرة واملنزلة القريبة‬:‫قاال‬
‫ وإن شئتما أبنأتكما بالذي كان على عهد نبينا حممد صلى اهلل‬،‫شئتما أنبأتكما بالذي كان على عهد نبيكما موسى عليه السالم‬
.‫ أنبئنا بالذي كان على عهد نبينا موسى عليه السالم‬:‫ قاال‬.‫عليه وآله‬
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They said, ‘This is the pride-worthy relationship, and the status of the relationship, and
these are the descriptions which we find in the Torah. So, where is your asws Lordazwj Mighty
and Majestic?’ Aliasws said to them: ‘If you so like, Iasws can inform you with which was upon
the era of your Prophet Musaasws, and if you so like Iasws can inform you with which was upon
the era of our Prophet Muhammadsaww’. They said, ‘Inform us with that which was upon the
era of our Prophet Musaas’.
‫ فقال‬،‫ وملك من االرض‬،‫ وملك من السماء‬،‫ وملك من املغرب‬،‫ ملك من املشرق‬:‫ أقبل أربعة أمالك‬:‫قال علي عليه السالم‬
‫ من أين‬:‫ وقال صاحب املغرب لصاحب املشرق‬،‫ أقبلت من عند ريب‬:‫ من أين أقبلت ؟ قال‬:‫صاحب املشرق لصاحب املغرب‬
،‫ أقبلت من عند ريب‬:‫أقبلت ؟ قال‬
Aliasws said: ‘Four Angels came, an Angel from the east, and an Angel from the west, and an
Angel from the sky, and an Angel from the earth, and the one from the east said to the one
from the west, ‘Where are you coming from?’ He said, ‘I come from the Presence of my
Lordazwj’. And the one from the west said to the one from the east, ‘Where are you coming
from?’ He said, ‘I come from the Presence of my Lordazwj’.
‫ وقال اخلارج من االرض للنازل من‬،‫ أقبلت من عند ريب‬:‫ من أين أقبلت ؟ قال‬:‫وقال النازل من السماء للخارج من االرض‬
.‫ أقبلت من عند ريب فهذا ما كان على عهد نبيكما موسى عليه السالم‬:‫ من أين أقبلت ؟ قال‬:‫السماء‬
And the on descending from the sky said to the one coming out from the earth, ‘Where are
you coming from?’ He said, ‘From the Presence of my Lordazwj’. And the one coming out
from the earth said to the one descending from the sky, ‘Where are you coming from?’ He
said, ‘I come from the Presence of my Lordazwj’. So, this is what transpired upon the era of
your Prophet Musaas.
‫ " ما يكون من جنوى ثالثة إال هو رابعهم وال مخسة إال هو سادسهم وال‬:‫وأما ما كان على عهد نبينا فذلك قوله يف حمكم كتابه‬
.‫ اآلية‬." ‫أدىن من ذلك وال أكثر إال هو معهم أينما كانوا‬
And, as for what happened upon the era of our Prophet saww, so these are Hisazwj Words in
the Decisive of Hisazwj Book: There does not happen to be a secret counsel of three, except
He is their fourth one, nor of five except He is their sixth one, nor less than that nor more
except He is with them, wherever they may happen to be. [58:7] – the Verse.
‫ فما منع صاحبيك أن يكونا جعالك يف موضعك الذي أنت أهله ؟ فوا الذي أنزل التورية على موسى إنك النت‬:‫قال اليهوديان‬
.‫ وإنك النت أحق هبذا االمر وأوىل به ممن قد غلبك عليه‬،‫ جند صفتك يف كتبنا ونقرؤه يف كنائسنا‬،‫اخلليفة حقا‬
The two Jews said, ‘So what prevented your two companions (Abu Bakr and Umar) from
making youasws to be in yourasws place which youasws are rightful of? For, by the Oneazwj Who
Revealed the Torah upon Musaas, youasws are the true Caliph. We find yourasws description in
our book and we read it in our Synagogues, and you are more rightful with this matter and
foremost with it than the ones who have overcome you asws upon it’.
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.‫ قدما وأخرا وحساهبما على اهلل عزوجل يوقفان ويسأالن‬:‫فقال علي عليه السالم‬
Aliasws said: ‘They went ahead, and delayed (myasws Caliphate), and their Reckoning is upon
Allahazwj Mighty and Majestic. They would both be paused and questioned’’.252
‫ عن أيب بصري‬،‫ عن علي بن أيب محزة‬،‫ عن القاسم ابن حممد‬،‫ عن احلسني بن سيعد‬،‫ عن ابن عيسى‬،‫ عن أبيه‬،‫ العطار‬:‫ يد‬- 23
‫ يا أبا جعفر أخربين عن ربك مىت كان ؟‬:‫ جاء رجل إىل أيب جعفر عليه السالم فقال له‬:‫قال‬
Al Attar, from his father, from Ibn Isa, from Al Husayn Bin Saeed, from Al Qasim Ibn Muhammad, from Ali Bin
Abu Hamza, from Abu Baseer who said,
‘A man came to Abu Ja’farasws and said to himasws, ‘O Abu Ja’farasws! Inform me about yourasws
Lordazwj, (from) when did Heazwj exist?’
‫ وال‬،‫ ومل يكن له كان‬،‫ " مىت كان " إن ريب تبارك وتعاىل كان مل يزل حيا بال كيف‬:‫ ويلك إمنا يقال لشئ مل يكن فكان‬:‫فقال‬
.‫ وال ابتدع لكانه مكانا‬،‫ وال كان على شئ‬،‫ وال كان يف شئ‬،‫ وال كان له أين‬،‫كان لكونه كيف‬
Heasws said: ‘Woe be unto you! But rather, it is said for a thing which did not exist, and then
it existed, ‘(From) when did it exist?’ Myasws Lordazwj Blessed and Exalted did not cease to be
alive without a ‘how’, and an existence did not come to be for Himazwj, nor was there a ‘how’
for Hisazwj existence, nor was there a ‘where’ for Himazwj, nor wat Heazwj in a thing, nor was
Heazwj upon a thing, nor is there a place for the beginning for His azwj existence’’.253
‫ " أين " سؤال‬:‫ أين كان ربنا قبل أن خيلق مساءا وأرضا ؟ فقال عليه السالم‬:‫ وروي أنه سئل أمري املؤمنني عليه السالم‬:‫ يد‬- 24
.‫ وكان اهلل وال مكان‬،‫عن مكان‬
And it is reported that Amir Al-Momineenasws was asked, ‘Where was our Lordazwj before
Heazwj Created sky and earth?’ Heasws said: ‘(The term) ‘where’ is a question about a place,
and Allahazwj existed and there was no place’’.254
،‫ عن أسد‬،‫ عن أبان‬،‫ عن صاحل بن محزة‬،‫ عن ابن حمبوب‬،‫ عن ابن اورمة‬،‫ عن أبان‬،‫ عن حممد العطار‬،‫ ابن الوليد‬:‫ يد‬- 25
‫ لو كان عز‬،‫ من زعم أن اهلل يف شئ أو من شئ أو على شئ فقد أشرك‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫عن املفضل بن عمر‬
. ‫ ولو كان من شئ لكان حمدثا‬،‫ ولو كان يف شئ لكان حمصورا‬،‫وجل على شئ لكان حمموال‬
Ibn Al Waleed, from Muhammad Al Attar, from Aban, from Ibn Awrama, from Ibn Mahboub, from Salih Bin
Hamza, from Aban, from Asad, from al Mufazzal Bin Umar,
‘From Abu Abdullahasws having said: ‘One who claim that Allahazwj is in a thing, or from a
thing, or upon a thing, so he has associated. If the Mighty and Majestic was upon a thing,
252
253
254
Page 393 of 405

Heazwj would be carried, and if Heazwj was in a thing Heazwj would be contained, and if Heazwj
was from a thing, Heazwj would be an occurrence’’.255
‫ كذب من زعم أن‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن محاد بن عمرو‬،‫ عن ابن حمبوب‬،‫ عن أبيه‬،‫ عن علي‬،‫ أيب‬:‫ يد‬- 26
.‫ أو على شئ‬،‫ أو من شئ‬،‫اهلل عزوجل يف شئ‬
My father, from Ali, from his father, from Ibn Mahboub, from Hamad Bin Amro,
‘From Abu Abdullahasws having said: ‘He lies, the one who claims that Allahazwj Mighty and
Majestic is in a thing, or from a thing, or upon a thing’’.256
‫ عن‬،‫ عن يعقوب بن جعفر اجلعفري‬،‫ عن احلسن ابن راشد‬،‫ عن علي بن عباس‬،‫ عن الربمكي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 27
‫ ال‬،‫ وهو اآلن كما كان‬،‫ إن اهلل تبارك وتعاىل كان مل يزل بال زمان وال مكان‬:‫أيب إبراهيم موسى بن جعفر عليه السالم أنه قال‬
،‫ وال حيل يف مكان‬،‫خيلو منه مكان وال يشتغل به مكان‬
Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Abbas, from Al Hassan Ibn Rashid, from Yaqoub Bin
Ja’far Al Ja’fary,
‘From Abu Ibrahim Musa Bin Ja’farasws having said: ‘Allahazwj Blessed and Exalted existed,
without there being a time, nor a place, and now Heazwj is as Heazwj was. No place is vacant
from Himazwj, nor is a place occupied by Himazwj, nor does Heazwj permeate into a place.
‫ ليس‬،‫ما يكون من جنوى ثالثة إال هو رابعهم وال مخسة إال هو سادسهم وال أدىن من ذلك وال أكثر إال هو معهم أينما كانوا‬
. ‫ ال إله إال هو الكبري املتعال‬،‫ واسترت بغري سرت مستور‬،‫ احتجب بغري حجاب حمجوب‬،‫بينه وبني خلقه حجاب غري خلقه‬
There does not happen to be a secret counsel of three, except He is their fourth one, nor of
five except He is their sixth one, nor less than that nor more except He is with them,
wherever they may happen to be. [58:7]. There isn’t a veil between Himazwj and Hisazwj
creation other than Hisazwj creation. Heazwj is Veiled without a covering veil, and Curtained
without a curtain curtaining. There is no god except Heazwj, the Great, the Lofty’’.257
‫ عن حممد بن‬،‫ عن أمحد ابن حممد الصفدي‬،‫ عن أمحد بن حممد النشوي‬،‫ حممد بن إبراهيم بن إسحاق الفارسي‬:‫ يد‬- 28
‫ عن أيب هاشم‬،‫ عن عبد الرمحن بن قيس‬،‫ عن حممد بن سنان احلنظلي عن عبد اهلل بن عاصم‬،‫يعقوب العسكري وأخيه معاذ معا‬
‫ عن سلمان الفارسي يف حديث طويل يذكر فيه قدوم اجلاثليق املدينة مع مائة من النصارى بعد وفاة النيب‬،‫ عن زاذان‬،‫الرماين‬
‫صلى اهلل عليه وآله وسؤاله أبا بكر عن مسائل مل جيبه عنها مث ارشد إىل أمري املؤمنني علي بن أيب طالب عليه السالم فسأله عنها‬
،‫فأجابه‬
Muhammad Bin Ibrahim Bin Is’haq Al Farsy, from Ahmad Bin Muhammad Al Nashwy, from Ahmad Ibn
Muhammad Al Safady, from Muhammad Bin Yaqoub Al Askari and his brother Muaz both together, from
255
256
257
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Muhammad Bin Sinan Al Hanzala, from Abdullah Bin Aasim, from Abdul Rahman Bin Qays, from Abu Hashim Al
Ramany, from Zazan,
‘From Salman Al-Farsira in a lengthy Hadeeth mentioning in it the advent of the Catholic
(priest) of Al Medina along with one hundred from the Christians after the passing away of
the Prophetsaww, and his questioning Abu Bakr about issues which he did not answer these,
then he was guided to Amir Al-Momineen Aliasws Bin Abu Talibasws, and asked himasws about
these, and heasws answered it.
‫ فدعا علي عليه السالم بنار وحطب فأضرمه فلما اشتعلت قال‬،‫ أخربين عن وجه الرب تبارك وتعاىل‬:‫فكان فيما سأله أن قال له‬
.‫ هي وجه من مجيع حدودها‬:‫ أين وجه هذه النار ؟ قال النصراين‬:‫علي عليه السالم‬
It was from among what he asked himasws, that he said to himasws, ‘Inform me about the face
of the Lordazwj Blessed and Exalted’. So, Aliasws called for fire and firewood, and ignited it.
When it was inflamed, Aliasws said: ‘Where is the face of this fire?’ The Christian said, ‘It is its
face from the entirety of its limits’.
‫ وخالقها ال يشبهها ؟ وهلل املشرق واملغرب فأينما تولوا فثم وجه‬،‫قال علي عليه السالم هذه النار مدبرة مصنوعة ال تعرف وجهها‬
.‫ واحلديث طويل أخذنا منه موضع احلاجة‬.‫ ال خيفى على ربنا خافية‬،‫اهلل‬
Aliasws said: ‘This is the fire, managed, made, its face cannot be recognised, and its creator
does not resemble it? And for Allah is the East and the West; therefore, wherever you turn
to, so there would be the Face of Allah [2:115]. A hidden thing is not hidden unto our
Lordazwj’. And the Hadeeth is lengthy and we have taken from it the needed subject
matter’’.258
:‫ عن علي عليهم السالم قال‬،‫ عن آبائه‬،‫ عن أبيه‬،‫ عن الرضا‬،‫ عن داود بن سليمان‬،‫ عن علي بن مهرويه‬،‫ االشناين‬:‫ يد‬- 29
،‫ أم قريب فاناجيك‬،‫ يا رب أبعيد أنت مين فاناديك‬:‫ إن موسى بن عمران ملا ناجى ربه قال‬:‫قال رسول اهلل صلى اهلل عليه وآله‬
Al Shanany, from Ali Bin Mahraqiya, from Dawood Bin Suleyman,
‘From Al-Rezaasws, from hisasws fatherasws, from hisasws forefathersasws, from Aliasws having said:
‘Rasool-Allahsaww said: ‘Musaasws Bin Imranas, when he whispered to hisas Lordazwj, said: ‘O
Lordazwj! Are you distant from meas, so Ias should call out, or near, so Ias should whisper to
Youazwj?’
.‫ أنا جليس من ذكرين‬:‫فأوحى اهلل جل جالله إليه‬
So, Allahazwj, Majestic is Hisazwj Majesty Revealed to himas: “Iazwj am a Friend of the one who
mentioned Meazwj”.
.‫ يا موسى اذكرين على كل حال‬:‫ فقال‬.‫ يا رب إين أكون يف حال اجلك أن أذكرك فيها‬:‫فقال موسى‬
258
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Musaas said: ‘O Lordazwj! (Sometimes) I happen to be in a state, too awed that I as mention
Youazwj in it’. Heazwj Said: “O Musaas! Mention Meazwj upon all states!”’.259
:‫ عن حممد بن زكريا املكي قال‬،‫ عن حممد بن عيسى الواسطي‬،‫ عن أيب سعيد الرحمي‬،‫ حممد بن إبراهيم الفارسي‬:‫ يد‬- 30
‫ كان‬:‫ عن جده عليهم السالم قال‬،‫ عن أبيه‬،‫ حدثىن سيدي جعفر بن حممد‬:‫ قال‬- ‫ موىل جعفر بن حممد‬- ‫أخربين مليف‬
‫ مل‬:‫احلسن بن علي بن أيب طالب عليهما السالم يصلي فمر بني يديه رجل فنهاه بعض جلسائه فلما انصرف من صالته قال له‬
‫هنيت الرجل ؟‬
Muhammad Bin Ibrahim Al Farsi, from Abu Saeed Al Rahman, from Muhammad Bin Isa al Wasity, from
Muhammad Bin Zakariyya Al Makky who said,
‘I was informed by Maleyf – a slave of Ja’farasws Bin Muhammadasws – who said, ‘My Master
Ja’farasws Bin Muhammad narrated to me, from hisasws fatherasws, from hisasws grandfatherasws
having said: ‘Al-Hassanasws Bin Aliasws Bin Abu Talibasws was praying Salat, and a man passed
by in front of himasws, so one of hisasws companions forbid him. When heasws was finished
from hisasws Salat, heasws said to him: ‘Why did you forbid him?’
.‫ وحيك إن اهلل عزوجل أقرب إيل من أن حيظر فيما بيين وبينه أحد‬:‫ فقال‬.‫ يا ابن رسول اهلل حظر فيما بينك وبني احملراب‬:‫قال‬
He said, ‘O sonasws of Rasool-Allahsaww! He was an obstruction in what is between you asws and
the (Prayer) Niche’. Heasws said: ‘Woe be unto you! Allahazwj Mighty and Majestic is closer to
measws than anyone to obstruct in what is between measws and Himazwj’’.260
‫ عن‬،‫ عن أسد بن سعيد‬،‫ عن هارون بن عقبة‬،‫ عن احلسني بن اشكيب‬،‫ عن أبيه‬،‫ عن ابن العياشي‬،‫ املظفر العلوي‬:‫ يد‬- 31
‫ يزعمون أن اهلل تبارك‬،‫ يا جابر ما أعظم فرية أهل الشام على اهلل عزوجل‬:‫ قال الباقر عليه السالم‬:‫ عن جابر قال‬،‫عمرو بن مشر‬
‫ ولقد وضع عبد من عباد اهلل قدمه على حجر فأمرنا اهلل‬،‫وتعاىل حيث صعد إىل السماء وضع قدمه على صخرة بيت املقدس‬
،‫تبارك وتعاىل أن نتخذه مصلى‬
Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Al Husayn Bin Ashkeyb, from Haroun Bin
Aqaba, from Asad Bin Saeed, from Amro Bin Shimr, from Jabir who said,
‘Al-Baqirasws said: ‘O Jabir! How grievous is the libelling of the people of Syria upon Allahazwj
Mighty and Majestic. They are claiming that Allah azwj Blessed and Exalted, when Heazwj
Ascended to the sky and Placed Hisazwj Foot upon a rock of Bayt Al-Maqdis, and a servant
from the servants of Allahazwj had placed his foot upon a rock, therefore Allahazwj Blessed
and Exalted Commanded us that we take is as a praying place.
‫ و احتجب عن أعني‬،‫ وجل من أوهام املتومهني‬،‫ تعاىل عن صفة الواصفني‬،‫يا جابر إن اهلل تبارك و تعاىل ال نظري له وال شبيه‬
.‫ وهو السميع العليم‬،‫ ليس كمثله شئ‬،‫ وال يأفل مع اآلفلني‬،‫ ال يزول مع الزائلني‬،‫الناظرين‬
259
260
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O Jabir! Allahazwj Blessed and Exalted, there is neither a peer for Himazwj, nor a resemblance.
Exalted is Heazwj from the descriptions of the describers, and more Majestic than the
imaginations of the imaginers, and is veiled from the eyes of the beholders. He azwj does not
decline along with the decliners, and does Heazwj go with the goers. There is nothing like
Himazwj, and Heazwj is the Hearing, the knowing’’.261
‫ عن أيب‬،‫ عن يعقوب بن جعفر‬،‫ عن احلسن ابن راشد‬،‫ عن علي بن عياش‬،‫ عن الربمكي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 32
‫ وال أحده أن يتحرك يف شئ من‬،‫ وال أحده مبكان يكون فيه‬،‫ إنه قائم فازيله عن مكانه‬:‫ ال أقول‬:‫إبراهيم عليه السالم أنه قال‬
،‫ وال أحده بلفظ شق فم‬،‫االركان واجلوارح‬
Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Ayyash, from Al Hassan Ibn Rashid, from Yaqoub Bin
Ja’far,
‘From Abu Ibrahimasws (7th Imamasws) having said: ‘Iasws no saying that Heazwj is standing, so
Iasws remove Himazwj from a place, nor do Iasws limit Himazwj with a place to be existing in, nor
do Iasws limit Himazwj that Heazwj moved in something from the elements and the body parts,
nor do Iasws limit Himazwj by a letter splitting a mouth.
‫ وال‬،‫ فرد صمد مل حيتج إىل شريك يكون له يف ملكه‬،‫ من غري تردد يف نفس‬،‫ كن فيكون مبشيئته‬:‫ولكن كما قال تبارك وتعاىل‬
.‫يفتح له أبواب علمه‬
But Heazwj is just as the Mighty and Majestic Said: But rather, He Commands it, whenever
He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82], from Hisazwj Desire
without any hesitation in a self. Heazwj is Samad, Individual, not needy to an associate to
manage Hisazwj Kingdom for Himazwj, no open for Himazwj a door of Hisazwj Knowledge’’.262
‫ عن أيب عبد اهلل الصادق عليه‬،‫ عن أيب بصري‬،‫ عن علي بن سامل‬،‫ عن النوفلي‬،‫ عن النخعي‬،‫ عن االسدي‬،‫ السناين‬:‫ يد‬- 33
‫ بل هو خالق الزمان واملكان‬،‫ وال حركة وال انتقال وال سكون‬،‫ إن اهلل تبارك وتعاىل ال يوصف بزمان وال مكان‬:‫السالم قال‬
.‫ تعاىل عما يقول الظاملون علوا كبريا‬،‫واحلركة والسكون‬
Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ali Bin Salim, from Abu Baseer,
‘From Abu Abdullah Al-Sadiqasws having said: ‘Allahazwj Blessed and Exalted can neither be
described with a time, nor a place, nor movement, nor transition, nor stillness, but He azwj is
the Creator of the time, and the place, and the movement, and the stillness. He azwj is Exalted
from what the unjust ones are saying, Lofty, Great’’.263
‫ عن جعفر بن حممد‬،‫ عن عبد العزيز بن إسحاق‬،‫ عن أمحد بن حممد بن رميح‬،‫ حممد بن إبراهيم بن إسحاق العزائمي‬:‫ يد‬- 34
،‫ عن احلارث االعور‬،‫ عن أيب إسحاق السبيعي‬،‫ عن عبد القدوس‬،‫ عن بشر ابن احلسن‬،‫ عن حممد بن علي بن خلف‬،‫احلسين‬
261
262
263
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‫ فضرب علي‬،‫ ال والذي احتجب بالسبع‬:‫عن علي ابن أيب طا لب عليه السالم أنه دخل السوق فإذا هو برجل موليه ظهره يقول‬
،‫ اهلل يا أمري املؤمنني‬:‫ من الذي احتجب بالسبع ؟ قال‬:‫عليه السالم ظهره مث قال‬
Muhammad Bin Ibrahim Bin Is’haq Al Azaimy, from Ahmad Bin Muhammad Bin Rameeh, from Abdul Aziz Bin
Is’haq, from Ja’far Bin Muhammad Al Hasny, from Muhammad Bin Ali Bin Khalaf, from Bishr Ibn Al Hassan,
from Abdul Qudoos, from Abu Is’haq Al Sabaie, from Al Haris Al Awr,
‘From Aliasws Bin Abu Talibasws having entered the market, and there was a man who turned
his back saying, ‘By the Oneazwj Who is veiled by the seven (veils)’. So, Aliasws struck his back,
then said, ‘Who is the one who is veiled by the seven?’ He said, ‘Allah azwj, O Amir Al-
Momineenasws’.
.‫ إن اهلل عزوجل ليس بينه وبني خلقه حجاب النه معهم أينما كانوا‬،‫ أخطأت ثكلتك امك‬:‫قال‬
Heasws said: ‘You are mistaken, may your mother be bereaved of you! Allah azwj Mighty and
Majestic, there is no veil between Himazwj and Hisazwj creatures because Heazwj is with them
wherever they may happen to be’.
‫ ال إمنا حلفت بغري‬:‫ اطعم املساكني ؟ قال‬:‫ قال‬،‫ أن تعلم أن اهلل معك حيث كنت‬:‫ ما كفارة ما قلت يا أمري املؤمنني ؟ قال‬:‫قال‬
.‫ربك‬
He said, ‘What is the expiation (penalty) of what I said, ‘O Amir Al Momineenasws?’ Heasws
said: ‘That you know that Allahazwj is with you wherever you may happen to be’. He said,
‘Shall I feed the poor?’ Heasws said: ‘No, but rather, you swore with other than your
Lordazwj’’.264
‫ عن العباس بن‬،‫ عن احلسني بن احلسن عن إبراهيم بن هاشم القمي‬،‫ عن الربمكي‬،‫ عن أيب القاسم العلوي‬،‫ الدقاق‬:‫ يد‬- 35
‫ " الرمحن‬:‫ سأله عن قوله‬:‫ قال‬- ‫ يف حديث الزنديق الذي أتى أبا عبد اهلل عليه السالم‬- ‫ عن هشام بن احلكم‬،‫عمرو الفقيمي‬
‫ وكذلك هو مستول على العرش بائن من خلقه من غري‬،‫ بذلك وصف نفسه‬:‫على العرش استوى " قال أبو عبد اهلل عليه السالم‬
،‫ وال أن العرش حمتاز له‬،‫ وال أن يكون العرش حاويا له‬،‫أن يكون العرش حامال له‬
Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmakky, from Al Husayn Bin Al Hassan Bin Ibrahim Bin
Hashim Al Qummi, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
‘In a Hadeeth of the atheist who came to Abu Abdullahasws asking himasws about Hisazwj
Words: The Beneficent, Established upon the Throne [20:5], Abu Abdullahasws said: ‘By that
Heazwj Described Himselfazwj, and like that Heazwj is Stretched upon the Throne Manifester of
the ones Heazwj Created from without the Throne happen to be a carrier for Him azwj, nor the
Throne happen to be a container for Himazwj, nor that the Throne being possessive of
Himazwj.
264
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‫ " وسع كرسيه السموات واالرض " فثبتنا من العرش‬:‫ ونقول من ذلك ما قال‬،‫ وممسك العرش‬، ‫ هو حامل العرش‬:‫ولكنا نقول‬
‫ بل‬،‫ وأن يكون عزوجل حمتاجا إىل مكان أو إىل شئ مما خلق‬،‫ ونفينا أن يكون العرش أو الكرسي حاويا له‬،‫والكرسي ما ثبته‬
.‫خلقه حمتاجون إليه‬
But, we are saying, Heazwj is a carrier of the Throne, and Withholder of the Throne, and we
are saying from that what Heazwj Said: His Chair contains the skies and the earth [2:255], so
weasws affirm from the Throne and the Chair what Heazwj Affirmed, and weasws negate that
the Throne of the Chair happens to be a container for Himazwj, and that the Mighty and
Majestic happens to be needy to a place, or to a thing from what He azwj Created. But Heazwj
Created it for the ones needy to it’.
‫ ذلك يف‬:‫ قال أبو عبد اهلل عليه السالم‬:‫ فما الفرق بني أن ترفعوا أيديكم إىل السماء وبني أن ختفضوها حنو االرض‬:‫قال السائل‬
‫ ولكنه عز و جل أمر أولياءه وعباده برفع أيديهم إىل السماء حنو العرش النه جعله معدن الرزق‬،‫علمه وإحاطته وقدرته سواء‬
The questioner said, ‘So, what is the difference between your asws raising yourasws hands
towards the sky, and yourasws lowering these to around the ground?’ Abu Abdullah asws said:
‘That is the same in Hisazwj Knowledge, and Hisazwj Supervision, and Hisazwj Power, but Heazwj
Mighty and Majestic Commanded Hisazwj Guardiansasws and Hisazwj servants with raising their
hands towards the sky, around the Throne, because Heazwj Made it to be a Mine of the
sustenance.
‫ وهذا جيمع عليه فرق االمة‬.‫ ارفعوا أيديكم إىل اهلل عزوجل‬:‫فثبتنا ما ثبته القرآن واالخبار عن الرسول صلى اهلل عليه وآله حني قال‬
.‫كلها‬
Thus, we affirm what the Quran Affirmed, and the Ahadeeth from the Rasool saww where
hesaww said: ‘Raise your hands to Allahazwj Mighty and Majestic. And this is (something which)
the entirety of the sects of the community are united upon’.
‫ الن الروايات قد صحت به‬،‫ نقول ذلك‬:‫ إنه ينزل إىل السماء الدنيا ؟ قال أبو عبد اهلل عليه السالم‬:‫ فتقول‬:‫قال السائل‬
.‫واالخبار‬
The questioner said, ‘So, are youasws saying that Heazwj Descends to the sky of the world?’
Abu Abdullahasws said: ‘Weasws are saying that, because the reports and the Ahadeeth are
correct with it’.
‫ ليس ذلك على ما‬:‫ وإذا نزل أليس قد حال عن العرش وحوله عن العرش انتقال ؟ قال أبو عبد اهلل عليه السالم‬:‫قال السائل‬
‫ بل هو تبارك وتعاىل‬،‫يوجد من املخلوق الذي ينتقل باختالف احلال عليه واملاللة والسأمة وناقل ينقله وحيوله من حال إىل حال‬
،‫ وال جيري عليه احلدوث‬،‫ال حيدث عليه احلال‬
The questioner said, ‘And when Heazwj Descend, wouldn’t Heazwj have transited from the
Throne and around it from the Throne?’ Abu Abdullah asws said: ‘That isn’t upon what is
found from the creatures who transfer by interchange of the state upon it, and the filling,
Page 399 of 405

and the vacating, and a mover moving it, and transfer it from a state to a state. But, He azwj is
Blessed and Exalted, there is not occurrence of the state upon Himazwj, nor does the
occurrences flow upon Himazwj.
‫فال يكون نزوله كنزول املخلوق الذي مىت تنحى عن مكان خال منه املكان االول ولكنه ينزل إىل مساء الدنيا بغري معاناة وال حركة‬
‫فيكون هو كما يف السماء السابعة على العرش كذلك هو يف مساء الدنيا‬
Therefore, Hisazwj Descent does not happen like the descent of the creatures who, when
they step aside from a place, they vacate the first place from it, but He azwj Descends to the
sky of the world without passing through or movement’. Thus, He azwj would happen to be
just as in the seventh sky upon the Throne, like that Heazwj would be in the sky of the world.
.‫ ومنظره يف القرب والبعد سواء‬،‫ ويكشف ما شاء من قدرته‬،‫ ويري أولياءه نفسه حيث شاء‬،‫إمنا يكشف عن عظمته‬
But rather, there is an uncovering from Hisazwj Magnificence, and Heazwj Shows Hisazwj
Guardians Hisazwj Self where Heazwj so Desires, and Covers whatever Heazwj so Desires from
Hisazwj Power, and Hisazwj looking in the near and the far is the same’’.265
،‫ عن بعض أصحابنا‬،‫ عن داود بن علي اليعقويب‬،‫ عن احلسن بن علي‬،‫ وابن هاشم‬،‫ عن ابن عيسى‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 36
:‫ أتى رسول اهلل صلى اهلل عليه وآله يهودي يقال له‬:‫ عن أيب عبد اهلل عليه السالم قال‬- ‫ موىل آل سام‬- ‫عن عبد االعلى‬
:‫ فقال‬.‫ سل عما شئت‬:‫ فقال له‬.‫ يا حممد جئت أسألك عن ربك فإن أجبتين عما أسألك عنه وإال رجعت‬:‫سبحت فقال له‬
‫أين ربك ؟‬
My father, from Sa’ad, from Ibn Isa and Ibn Hisham, from Al Hassan Bin Ali, fom Dawood Bin Ali Al Yaqouby,
from one of our companions, from Abdul A’Ala, a slave of the family of Sam,
‘From Abu Abdullahasws having said: ‘A Jew called Sab’hat came to Rasool-Allahsaww and said
to himsaww, ‘O Muhammadsaww! I come to ask yousaww about yoursaww Lordazwj, so if yousaww
were to answer me about what I ask yousaww of, or else I shall return’. Hesaww said: ‘Ask
whatever you like’. He said, ‘Where is yoursaww Lordazwj?’
‫ وكيف أصف ريب بالكيف والكيف‬:‫ فكيف هو ؟ فقال‬:‫ قال‬.‫ وليس هو يف شئ من املكان مبحدود‬،‫ هو يف كل مكان‬:‫فقال‬
.‫خملوق ؟ واهلل ال يوصف خبلقه‬
Hesaww said: ‘Heazwj is in every place, and Heazwj isn’t in anything from the place by a
presence’. He said, ‘Then how is Heazwj?’ Hesaww said: ‘And how can Isaww describe mysaww
Lordazwj with the ‘how’, and the ‘how’ would be a created being? And Allah azwj cannot be
described by Hisazwj creation’.
. ‫ يا شيخ إنه رسول اهلل‬:‫ فما بقي حوله حجر وال مدر وال غري ذلك إال تكلم بلسان عريب مبني‬:‫ ف من يعلم أنك نيب ؟ قال‬:‫قال‬
.‫ وأنك رسول اهلل صلى اهلل عليه وآله‬،‫ أشهد أن ال إله إال اهلل‬:‫ باهلل ما رأيت كاليوم أبني مث قال‬:‫فقال سبحت‬
265
Page 400 of 405

He said, ‘So who knows that yousaww are a Prophetsaww?’ Heasws said: ‘So there did not remain
around him, neither a stone, nor a clod, nor other than that except it spoke in clear Arabic
language: ‘O Sheykh! Hesaww is a Rasoolsaww of Allahazwj!’ Sab’hat said, ‘By Allahazwj! I have not
seen a day clearer like today’. Then he said, ‘I testify that there is no god except Allah azwj,
and yousaww are a Rasoolsaww of Allahazwj’’.266
،‫ عن أمحد بن علي‬،‫ عن أمحد بن جعفر‬،‫ عن أمحد بن حممد بن رميح‬:‫ عن حممد بن إبراهيم بن إسحاق‬،‫ الصدوق‬:‫ ص‬- 37
.‫ عن أمري املؤمنني صلوات اهلل عليهم مثله‬،‫ عن آبائه‬،‫ عن الصادق‬،‫ عن أبيه‬،‫ عن عبد اهلل بن جعفر‬،‫عن حممد بن علي اخلزاعي‬
Al Sadouq, from Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Bin Rameeh, from Ahmad
Bin Ja’far, from Ahmad Bin Ali, from Muhammad Bin Ali Khuzaie,
‘From Abdullah son of Ja’farasws, from his fatherasws Al-Sadiqasws, from hisasws forefathersasws,
from Amir Al-Momineenasws – similar to it’’.267
‫ كذب من‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن محاد‬،‫ عن ابن حمبوب‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ ابن املتوكل‬:‫ يد‬- 38
.‫ أو علي شئ‬،‫ أو يف شئ‬،‫زعم أن اهلل عزوجل من شئ‬
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Hamad,
‘From Abu Abdullahasws having said: ‘He has lied, the one who claims that Allahazwj Mighty
and Majestic is from a thing, nor in a thing, or upon a thing’’.268
‫ من‬:‫ عن أيب عبد اهلل عليه السالم قال‬،‫ عن املفضل‬،‫ عن حممد بن سنان‬،‫ عن أبيه‬،‫ عن الربقي‬،‫ عن عمه‬،‫ ماجيلويه‬:‫ يد‬- 39
‫ ومن زعم أنه يف شئ فقد‬،‫ من زعم أن اهلل من شئ فقد جعله حمدثا‬:‫ مث قال‬.‫زعم أن اهلل عزوجل من شئ أو يف شئ فقد أشرك‬
.‫ ومن زعم أنه على شئ فقد جعله حمموال‬،‫زعم أنه حمصور‬
Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullahasws having said: ‘One who claims that Allahazwj Mighty and Majestic is
from a thing, or in a thing, so he has associated’. Then he asws said: ‘One who claims that
Allahazwj is from a thing, so he has Made Himazwj to be an occurrence, and one who claims
that Heazwj is in a thing, so he has claim that Heazwj is contained, and one who claims that
Heazwj is upon a thing, so he has Made Himazwj carried’’.269
‫ عن أيب عبد اهلل عليه‬،‫ عن أيب بصري‬،‫ عن ابن محيد‬،‫ عن النضر‬،‫ عن احلسني بن سعيد‬،‫ عن ابن أبان‬،‫ ابن الوليد‬:‫ يد‬- 40
‫ أعين باحلواية من الشئ‬:‫ قال‬.‫ فسر يل‬:‫ قلت‬.‫ أو على شئ فقد كفر‬،‫ أو يف شئ‬،‫ من زعم أن اهلل عزوجل من شئ‬:‫السالم قال‬
.‫ أو من شئ سبقه‬،‫ أو بإمساك له‬،‫له‬
Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al Nazar, from Ibn Humeyd, from Abu Baseer,
266
267
268
269
Page 401 of 405

‘From Abu Abdullahasws having said: ‘One who claims that Allahazwj Mighty and Majestic is
from a thing, or in a thing, or upon a thing, so he has committed Kufr’. I said, ‘Explain to me’.
Heasws said: ‘Iasws mean, with the containment from the thing to Himazwj, by a withholding to
Himazwj, or from a thing preceding Himazwj’’.270
‫ ومن زعم أنه‬،‫ ومن زعم أنه يف شئ فقد جعله حمصورا‬،‫ من زعم أن اهلل من شئ فقد جعله حمدثا‬:‫ ويف رواية اخرى قال‬- 41
.‫على شئ فقد جعله حمموال‬
And in another report,
‘Heasws said: ‘One who claims that Allahazwj is from a thing, so he has Made Himazwj to be an
occurrence; and one who claims that Heazwj is in a thing, so he has made Himazwj to be
contained; and one who claims that Heazwj is upon a thing, so he has Made Himazwj to be
carried’’.271
،‫ عن عبد الرمحن بن كثري‬،‫ عن ابن حمبوب‬،‫ عن سهل‬،‫ عن جذعان بن نصر‬،‫ عن الربمكي‬،‫ عن االسدي‬،‫ الدقاق‬:‫ يد‬- 42
:‫ ما يقولون ؟ قلت‬:‫ " وكان عرشه على املاء " فقال يل‬:‫ سألت أبا عبد اهلل عليه السالم عن قوله عزوجل‬:‫عن داود الرقي قال‬
،‫ ووصفه بصفة املخلوقني‬،‫ من زعم هذا فقد صري اهلل حمموال‬،‫ فقد كذبوا‬:‫ فقال‬.‫ إن العرش كان على املاء والرب فوقه‬:‫يقولون‬
.‫وألزمه أن الشئ الذي حيمله أقوى منه‬
Al Daqaq, from Al Asdy, from Al Barmaky, from Juz’an Bin Nasr, from Sahl, from Ibn Mahboub, from Abdul
Rahman Bin Jaseer, from Dawood Al Raqy who said,
‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic: and His Throne was
upon the water [11:7], so heasws said to me: ‘What are they (people) saying?’ I said, ‘They
are saying that the Throne was upon the water and the Lord azwj was above it’. So heasws said:
‘They are lying! The one who claim this, so he has rendered Allah azwj as a carried One, and
described Himazwj by a description of the creatures, and necessitated it that the thing which
is carrying Himazwj is stronger than Himazwj’.
‫ إن اهلل عزوجل محل دينه وعلمه املاء قبل أن تكون أرض أو مساء أو جن أو إنس أو مشس أو‬:‫ فقال‬.‫ بني يل جعلت فداك‬:‫قلت‬
‫ من ربكم ؟ فكان أول من نطق رسول اهلل وأمري املؤمنني واالئمة‬:‫ فلما أن أراد أن خيلق اخللق نثرهم بني يديه فقال هلم‬،‫قمر‬
‫ أنت ربنا‬:‫عليهم السالم فقالوا‬
I said, ‘Clarify it for me, may I be sacrificed for youasws!’ Heasws said: ‘Allahazwj Loaded Hisazwj
Religion and Hisazwj Knowledge upon the water, before the coming into being of the earth,
or sky, or Jinn, or humans, or sun, or moon. When Allah azwj Intended that Heazwj Creates the
creatures, Scattered them in front of Himazwj, and Said to them: “Who is your Lordazwj?” The
first one to speak was Rasool-Allahsaww and Amir Al-Momineenasws, and the Imamsasws, so
they said: ‘Youazwj are ourasws Lordazwj’.
270
271
Page 402 of 405

،‫ وهو املسؤولون‬،‫ هؤالء محلة علمي وديين وامنائي يف خلقي‬،‫ مث قال للمالئكة‬،‫فحملهم العلم والدين‬
So Heazwj Loaded the Knowledge and the Religion (upon themasws), then Said to the Angels:
“Theyasws are the carriers of Myazwj Religion, and Myazwj Knowledge, and Myazwj Trustees
among Myazwj creatures, and they would be asked from’.
‫ شهدنا على‬:‫ فقالت املالئكة‬.‫ فقال للمالئكة اشهدوا‬.‫ ربنا أقررنا‬:‫ فقالوا‬.‫ وهلؤالء النفر بالطاعة‬،‫ أقروا هلل بالربوبية‬:‫مث قيل لبين آدم‬
،‫أن ال يقولوا إنا كنا عن هذا غافلني‬
Then Heazwj Said to the Children of Adamas: “Acknowledge to Allahazwj with the Lordship, and
to these personsasws with the Wilayah and the obedience!” So they said, ‘Yes, our Lord azwj,
we acknowledge’. So Allahazwj Said to the Angels: “Bear witness!” So the Angels said: ‘We
bear witness’, upon that they cannot be saying tomorrow that we were ignorant of this’.
.‫ يا داود واليتنا مؤكدة عليهم يف امليثاق‬.‫ إمنا أشرك أباؤنا من قبل وكنا ذرية من بعدهم أفتهلكنا مبا فعل املبطلون‬:‫أو يقولوا‬
Or you should be saying, ‘But rather, it was our fathers who associated (committed Shirk),
and we were the offspring from after them, so should we be destroyed with what the false
ones did?’ O Dawood! Ourasws Wilayah is confirmed upon them in the Covenant’’.272
‫ يعنون به علي بن أيب طالب‬- ‫ إن هذا الرجل عامل‬:‫ فقالوا‬،‫ اجتمعت اليهود إىل رأس اجلالوت‬:‫ عمن ذكره قال‬،‫ أيب‬:‫ سن‬- 43
‫ يا أمري املؤمنني‬:‫ فقال له رأس اجلالوت‬،‫ فانتظروه حىت خرج‬،‫ هو يف القصر‬:‫ فانطلق بنا إليه لنسأله فأتوه فقيل له‬- ‫عليه السالم‬
‫ أسألك عن ربنا مىت كان ؟‬.‫ قال‬،‫ سل يا يهودي عما بدا لك‬:‫ قال‬.‫جئنا نسألك‬
My father, from the one who mentioned it, said,
‘The Jews gathered to Ra’s Al-Jalout and they said, ‘This is a knowledgeable man’ – meaning
by it Aliasws Bin Abu Talibasws – ‘Come with us to himasws for us to ask himasws’. They came to
himasws and it was said to them, ‘Heasws is in the office’. So, they waited until heasws came out,
and Ra’s Al-Jalout said to himasws, ‘O Amir Al-Momineenasws! We came to ask youasws’. Heasws
said: ‘Ask, O Jew, about whatever comes to you’. He said, ‘I ask you about our Lordazwj,
(from) when did Heazwj exist?’
‫ وال غاية وال‬،‫ هو قبل القبل بال قبل‬،‫ كان ليس له قبل‬،‫ كان مل يزل بال كم وبال كيف‬،‫ كان بال كيف‬،‫ كان بال كينونة‬:‫فقال‬
‫ فهو غاية كل غاية‬،‫ انقطعت عنه الغايات‬،‫ وال غاية إليها‬،‫منتهى غاية‬
Heasws said: ‘Heazwj existence without an entity, Heazwj existed without a ‘how’, Heazwj did not
cease to be without ‘how much’ and without ‘how’, Heazwj existed and there isn’t a ‘before’
for Himazwj. Heazwj was before the ‘before’ without there being a ‘before’, nor a peak, nor an
end-point of a peak, nor a peak to it. The peaks are cut-off from Himazwj, as Heazwj is the peak
of all peaks’.
272
Page 403 of 405

.‫ امضوا بنا فهذا أعلم مما يقال فيه‬:‫ فقال رأس اجلالوت لليهود‬:‫قال‬
He (the narrator) said, ‘So, heasws said: ‘Ra’s Al-Jalout said to the Jews, ‘Let us go away, this
oneasws is indeed more knowledgeable than what is said regarding himasws’’.273
‫ " على العرش‬:‫ وسئل عن معىن قول اهلل‬- ‫ عن أيب احلسن موسى عليه السالم‬،‫ عن جده احلسن‬،‫ القاسم بن حيىي‬:‫ سن‬- 44
.‫ عن احلسن مثله‬:‫ ج‬.‫ استوىل على ما دق وجل‬:‫ فقال‬- " ‫استوى‬
Al Qasim Bin Yahya, from his grandfather Al Hassan,
‘From Abu Al-Hassan Musaasws, and heasws was asked about the meaning of the Words of
Allahazwj: Established upon the Throne [20:5], heasws said: ‘Established upon what was
infinitesimal and majestic’’.274
‫ سألت جعفر بن حممد‬:‫ عن ابن حمبوب عن مقاتل بن سليمان قال‬،‫ عن ابن عيسى‬،‫ عن احلمريي‬،‫ ابن املتوكل‬:‫ مع‬،‫ يد‬- 45
.‫ استوى من كل شئ فليس شئ أقرب إليه من شئ‬:‫ " الرمحن على العرش استوى " قال‬:‫عليه السالم عن قول اهلل عزوجل‬
Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Maqatil Bin Suleyman who said,
‘I asked Ja’farasws Bin Muhammadasws about the Words of Allahazwj Mighty and Majestic: The
Beneficent, Established upon the Throne [20:5]. Heasws said: ‘Established (equally) from all
things, so there isn’t any (particular) thing closer to Himazwj than a (another) thing’’.275
‫ عن حممد بن مارد أن أبا عبد اهلل عليه السالم سئل عن معىن‬،‫ عن ابن حمبوب‬،‫ عن سهل‬،‫ حممد بن أيب عبد اهلل‬:‫ فس‬- 46
.‫ " الرمحن على العرش استوى " فقال استوى من كل شئ فليس شئ أقرب إليه من شئ‬:‫قول اهلل عزوجل‬
Muhammad Bin Abu Abdullah, from Sahl, from Ibn Mahboub, from Muhammad Bin Marad,
‘Abu Abdullahasws was asked about the meaning of the Words of Allah azwj Mighty and
Majestic: The Beneficent, Established upon the Throne [20:5], so heasws said: ‘Established
(equally) from all things, so there isn’t a thing closer to Himazwj than a (another) thing’’.276
‫ سألت أبا عبد اهلل‬:‫ عن عبد الرمحن ابن احلجاج قال‬،‫ عن صفوان بن حيىي‬،‫ عن حممد بن احلسني‬،‫ عن سعد‬،‫ أيب‬:‫ يد‬- 47
‫ استوى من كل شئ فليس شئ أقرب إليه من شئ مل‬:‫ " الرمحن على العرش استوى " فقال‬:‫عليه السالم عن قول اهلل عزوجل‬
.‫ استوى من كل شئ‬،‫يبعد منه بعيد ومل يقرب منه قريب‬
My father, from Sa’ad, from Muhammad Bin Al-Husayn, from Safwan Bin Yahya, from Abdul
Rahman Ibn Al-Hajjaj who said, ‘I asked Abu Abdullahasws about the Words of Allahazwj
Mighty and Majestic: The Beneficent, Established upon the Throne [20:5], so heasws said:
‘Established (equally) from all things, so, there isn’t a thing closer to Him azwj than a (another)
273
274
275
276
Page 404 of 405

thing. A far (thing) is not far from Himazwj, and a nearby (thing) is not near from Himazwj.
Heazwj is Equal from all things’’.277
‫إلى هنا تم الجزء الثالث من كتاب بحار االنوار‬
Up to here completes the third volume from the book Bihar Al Anwaar
277
Page 405 of 405

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‫بحار االنوار الجامعة لدرر أخبار االئمة االطهار‬

‫تأليف العالمة فخر االمة المولى الشيخ محمد باقر المجلسيى‬

THE BOOK OF TAWHEED (ONENESS) ................................................................................. 3

THE BOOK OF TAWHEED (ONENESS)

CHAPTER 1 – REWARDS OF THE UNITARIANS, AND THE

.‫ فهذه واهلل هي الكرامة اليت ال يشبهها كرامة اآلدميني‬:‫ قلت‬:‫قال‬

And by this chain,

.‫ بشروطها وأنا من شروطها‬:‫ فلما مرت الراحلة نادانا‬:] ‫[ قال‬

(These are Sunni Ahadith with no reference to the Imamsasws!!!!!!!!!!!!!!!)

Hadith from the enemies of Allahazwj!!!

In (the book) Illal Al Fazl –

(The book) Kunz, of Al Karajaky –

* )‫) * * (علة احتجاب اهلل عزوجل عن خلقه‬2 ‫* (باب‬

CHAPTER 2 – REASON FOR THE VEILING OF ALLAHazwj

CHAPTER 3 – PROOF OF THE MAKER, AND THE EVIDENCE OF

* ‫وسخر لكم الشمس والقمر دائبني وسخر لكم الليل والنهار‬

* ‫ ولقد جعلنا يف السماء بروجا وزيناها للناظرين‬:‫احلجر‬

* ‫وحفظناها من كل شيطان رجيم‬

And We Guard these against every Pelted Satan [15:17].

* ‫إال من اسرتق السمع فأتبعه شهاب مبني‬

* ‫واالرض مددناها و ألقينا فيها رواسي وأنبتنا فيها من كل شئ موزون‬

* ‫وجعلنا لكم فيها معايش ومن لستم له برازقني‬

* ‫وإن من شئ إال عندنا خزائنه وما ننزله إال بقدر معلوم‬

23 – 16 ‫وإنا لنحن حنيي ومنيت وحنن الوارثون‬

* ‫ خلق االنسان من نطفة فإذا هو خصيم مبني‬:‫النحل‬

* ‫واالنعام خلقها لكم فيها دفء ومنافع ومنها تأكلون‬

* ‫ولكم فيها مجال حني ترحيون وحني تسرحون‬

8 - 4 ‫واخليل والبغال واحلمري لرتكبوها وزينة وخيلق ما ال تعلمون‬

* ‫وألقى يف االرض رواسي أن متيد بكم وأهنارا وسبال لعلكم هتتدون‬

16 - 10 ‫وعالمات وبالنجم هم يهتدون‬

* ‫كلوا وارعوا أنعامكم إن يف ذلك آليات الويل النهى‬

55 – 53 ‫منها خلقناكم وفيها نعيدكم ومنها خنرجكم تارة أخرى‬

* ‫وجعلنا السماء سقفا حمفوظا وهم عن آياهتا معرضون‬

33 – 30 ‫وهو الذي خلق الليل والنهار والشمس والقمر كل يف فلك يسبحون‬

* ‫وشجرة خترج من طور سيناء تنبت بالدهن وصبغ لآلكلني‬

" 22 - 18 ‫و عليها وعلى الفلك حتملون‬

* ‫ وهو الذي ذرأكم يف االرض وإليه حتشرون‬:" ‫وقال تعاىل‬

* ‫ قل ملن االرض ومن فيها إن كنتم تعلمون‬:" ‫وقال تعاىل‬

* ‫سيقولون هلل قل أفال تذكرون‬

* ‫قل من رب السموات السبع ورب العرش العظيم‬

* ‫سيقولون هلل قل أفال تتقون‬

89 - 84 ‫سيقولون هلل قل فأىن تسحرون‬

* ‫وهلل ملك السموات واالرض وإىل اهلل املصري‬

* ‫يقلب اهلل الليل والنهار إن يف ذلك لعربة الوىل االبصار‬

* ‫مث قبضناه إلينا قبضا يسريا‬

Then We Seize it to Ourselves with an easy seizure [25:46]

* ‫ أو مل يروا إىل االرض كم أنبتنا فيها من كل زوج كرمي‬:‫الشعراء‬

8 ،7 ‫إن يف ذلك آلية وما كان أكثرهم مؤمنني‬

44 ‫ خلق اهلل السموات واالرض باحلق إن يف ذلك آلية للمؤمنني‬:‫العنكبوت‬

* ‫ ومن آياته أن خلقكم من تراب مث إذا أنتم بشر تنتشرون‬:‫الروم‬

26 - 20 ‫وله من يف السموات واالرض كل له قانتون‬

‫وإن كانوا من قبل أن ينزل عليهم من قبله ملبلسني‬

11 ‫ واهلل خلقكم من تراب مث من نطفة مث جعلكم أزواجا‬:" ‫وقال تعاىل‬

* ‫وجعلنا فيها جنات من خنيل وأعناب وفجرنا فيها من العيون‬

* ‫ليأكلوا من مثره وما عملته أيديهم أفال يشكرون‬

* ‫وآية هلم الليل نسلخ منه النهار فإذا هم مظلمون‬

* ‫و الشمس جتري ملستقر هلا ذلك تقدير العزيز العليم‬

* ‫والقمر قدرناه منازل حىت عاد كالعرجون القدمي‬

* ‫وآية هلم أنا محلنا ذريتهم يف الفلك املشحون‬

* ‫وخلقنا هلم من مثله ما يركبون‬

* ‫وإن نشأ نغرقهم فال صريخ هلم وال هم ينقذون‬

44 - 33 ‫إال رمحة منا و متاعا إىل حني‬